The Life of the
Rev. George Whitefield
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Revd. GEORGE WHITEFIELD, B.A.
AGED 54
Engraved by J. COCHRAN.
THE LIFE
OF THE
REV. GEORGE WHITEFIELD,
B.A., OF PEMBROKE COLLEGE, OXFORD.
BY
REV. L. TYERMAN,
AUTHOR OF
“THE LIFE AND TIMES OF THE REV. SAMUEL WESLEY, M.A., RECTOR OF EPWORTH;”
“THE LIFE AND TIMES OF THE REV. JOHN WESLEY, M.A.;”
AND “THE OXFORD METHODISTS.”
IN TWO VOLUMES.
VOL II.
London:
HODDER AND STOUGHTON,
27, PATERNOSTER ROW, E.C.
MDCCCLXXVII.
Hazell, Watson, and Viney, Printers, London and Aylesbury.
GENERAL CONTENTS.
VOL. II.
SECOND VISIT TO SCOTLAND.
June to October, 1742.
Marvellous Work of God—Revivals at Cambuslang, Kilsyth, etc.—Letter to Lord Rae—Erection in the Hospital Park, Edinburgh—Great Commotions—Opposition of the “Associate Presbytery”—Mr. Robe’s Answer—Letter to Ebenezer Erskine—Public Fast—Anti-Whitefieldian Declaration—Letter from Gentleman in Boston—Hostile Pamphlets—Pamphlet by Whitefield on New England Revival—Whitefield’s Financial Report of Orphan House—Letter to Rev. Mr. Willison—Young Truants—Invasion of Georgia—Whitefield’s Chaplain and Surgeon Imprisoned—Letter to Trustees of Georgia—Whitefield’s Vindication of himself—Methodism in Wales—Whitefield’s Letter to his Mother—Second Visit to Cambuslang—The Moravians—Letter to Habersham—Revivals in Scotland—Letter to Colonel Gardiner—Whitefield and Wesley Reconciled—Collections in Scotland, [1]–35
IN ENGLAND AND WALES.
November, 1742, to August, 1744.
Letter to Habersham—Aristocratic Hearers—Letter to Lady Frances Gardiner—Rev. John Meriton—Persecution in Wales—John Cennick in Trouble—Letter to Bishop Sherlock—Orphan House—Letter to Ingham—Letter to Colonel Gardiner—Letter to Hervey—Methodism in Wales—Whitefield in Gloucestershire—Second Conference of Calvinistic Methodists—Rev. Howell Davies—Whitefield elected Moderator—Tour in Wales—David Taylor—In West of England—Association at Trevecca—Rev. Richard Thomas Bateman—Thomas Adams—Persecution at Minchin Hampton—John Syms—Proposed Conference—Separation from Church—Narrow Escape—Dissenters Alarmed—Birth of Son—In Devonshire and Cornwall—Letter to Howell Harris—WiltshireSocieties—In Staffordshire, etc.—Association at Watford—Whitefield’s Poverty—Death of his Child—Trial at Gloucester Assizes—Fly-Sheets of Bishop of London—Whitefield’s Answers—A Furious Pamphleteer—Rev. Thomas Church—Fine Picture of Enthusiasm—Bishop Smalbroke’s Charge—Whitefield’s Answer—Brutal Treatment at Plymouth—Labours at Plymouth—Rev. Henry Tanner—Rev. David Crossly—Thomas Beard—Methodist Soldiers—The Christian History—Whitefield’s Preachers—Outrages at Exeter, [36]–119
THIRD VISIT TO AMERICA.
August, 1744, to June, 1748.
Dangerous Voyage—Whitefield Ill—Prince’s Christian History—Sir William Pepperell—Letter by Whitefield’s Wife—Dr. Timothy Cutler—Rev. Charles Chauncy, D.D.—Rev. Zachary Grey, D.D.—Whitefield’s Answer to Chauncy—Hostile Publications—Friendly Publications—Summary—Whitefield in Boston—A Convert—Rev. Thomas Prince—Paper Warfare—Cennick’s Secession—Cape Breton Expedition—Sermon in a Thunderstorm—Brainerd—Receipts and Disbursements for Orphan House—Bickerings—Associations of Calvinistic Methodists—Whitefield’s Preachers—Outrage at Plymouth—Whitefield’s Loyalty—In Maryland—In Virginia—Rev. Samuel Davies—Rev. Samuel Finley, D.D.—Countess of Huntingdon—Whitefield a Slave-Owner—Loss of Health—Letter to Cennick—Again Itinerating—Letter to John and Charles Wesley—Rev. Samuel Moody—Hunting after Sinners—Visit to Bermudas—Voyage Home—The Revival in America, [120]–185
THREE YEARS IN GREAT BRITAIN AND IRELAND.
July 1, 1748, to August 29, 1751.
Popularity in London—Lady Huntingdon and the Calvinistic Methodists—Whitefield as Moderator—Resolves not to found Societies—Ceases to be Moderator—Howell Harris his Successor—New Scheme—Whitefield becomes Lady Huntingdon’s Chaplain—Earl of Bath—Earl of Chesterfield—Lord Bolingbroke—Dr. Stonehouse—Whitefield in Scotland—Synod of Glasgow—Proceedings of other Synods, and of the Associate Presbytery—Bishop Lavington Enraged—Persecution in Wales—Whitefield Visits Dr. Watts—Thomas Olivers Converted—Whitefield wishes to have Slaves—Letter to Dr. Doddridge—Aristocratic Hearers—Dr. Stonehouse afraid to become a Methodist—Whitefield in the West of England—Rev. Andrew Kinsman—Mr. Robert Cruttenden—A Reverend Slanderer—John Sladdin’s Pamphlet—Whitefield and Bishop Lavington—“The Devil’s Castaways”—Whitefield atPortsmouth—In Wales—An Indigent Minister—New Jersey College—College of Philadelphia—Franklin on Reformations—Rev. Robert Robinson—Letter to a Bishop—Bishop Lavington’s “Enthusiasm of Methodists and Papists Compared”—Rev. George Thompson—At Exeter—Letter to Hervey—Tour to the North of England—Wesley and Grace Murray—Another Tour—Colonel Galatin—Methodism in Dublin—Persecution at Cork—New Year’s Sermon—Rev. William Baddiley—Dr. Andrew Gifford—Persecution in Ireland—Whitefield helping Wesley—Government of Georgia—At Gloucester, etc.—Letter to Franklin—In Cornwall—New Jersey College—At Northampton—Persecution at Rotherham—Rev. John Thorpe—“Ingham’s Circuit”—In Scotland—James Nimmo, Esq.—Old Friends Meet again—Rev. Martin Madan—Rev. Moses Browne—Memorable Visit—Methodism in Canterbury—Letter on Marriage—Original Letter by Gilbert Tennent—Moses Browne Embarrassed—“A House of Mourning”—Hostile Publications—Whitefield on Slavery—In Ireland—Original Letter by Whitefield’s Wife—Leaving England, [186]–277
FOURTH VISIT TO AMERICA, AND RETURN TO ENGLAND.
September, 1751, to March, 1754.
In America—Letter on Wesley—Sudden Return to England—Original Letter to Blackwell—Tour to West of England and Wales—Letter to Franklin—Success in Scotland—In Yorkshire, etc.—John Edwards and Dublin Methodists—The Orphan House—John and Charles Wesley—The New Tabernacle—The Moravians—Whitefield’s Hymn Book—Specimens of Preaching—Foundation Laid of New Tabernacle—Methodism in Norwich—Whitefield’s “Expostulatory Letter” to Zinzendorf—Letters by James Hutton, Peter Bohler, and Count Zinzendorf—Andrew Frey’s Pamphlet—Letter to John Syms—New Tabernacle Opened—Tour to Scotland—Glasgow Playhouse—Glorious Seasons in Yorkshire—Another Tour—Norwich Tabernacle—Bristol Tabernacle—Wesley dangerously Ill—Letters concerning—Visit to England of Gilbert Tennent and Samuel Davies—New Tabernacle paid for, [278]–324
FIFTH VISIT TO AMERICA.
March, 1754, to May, 1755.
Popery in Lisbon—Learning Lessons—Arrival in America—Itinerating—New Jersey College—Government of Georgia—Scenes at Boston, etc.—Revival in Virginia—Visit to Orphan House—Return to England, [325]–340
EIGHT YEARS IN THE UNITED KINGDOM.
1755 TO 1763.
Evangelical Clergymen—Trying to Serve a Friend—Whitefield’s “Communion Morning’s Companion”—Death of Lady Anne Hastings—Cornelius Winter—Methodists at Norwich—Wesley and Hervey—Charles Wesley’s Poem on Whitefield—Commencement of the “Seven Years’ War”—Tour to Newcastle—Long Acre Chapel—Bishop Pearce—Letters to—Long Acre Riots—Archbishop Herring on Whitefield and Wesley—Threatening Letters—Advertisement in London Gazette—Whitefield’s “Address to Persons of All Denominations”—National Alarm—Collection on Fast-Day—Tottenham Court Road Chapel—Rev. Dr. Thomas Haweis—Wesley’s Letter to William Law—Franklin’s Novel Scheme—Visit to a Murderer—Tour to Scotland—Rev. John Fawcett, D.D.—Samuel Whitaker—Labours in Scotland—Helping Charles Wesley—Rev. Henry Venn—Congregations in London—Faithful Preaching—Balaam-like Pamphlets—Shuter, the Comedian—Memorable Visit to Scotland—Thomas Rankin—Visit to Ireland—Nearly Murdered—Methodist Clergymen—“Mission Week” at Cheltenham—Death of Belcher and Burr—Whitefield’s Health Failing—Almshouses at Tottenham Court Road Chapel—Letter to Professor Francke—Journey in One-Horse Chaise—“Spiritual Routs”—Rev. Robert Robinson—Visit to Berridge—In Scotland—Thanksgiving Sermons—Return to London—Death of Hervey—Dr. Free—Remarkable Meetings—Lady Huntingdon and Methodism in Brighton—Whitefield Publishes a Sermon by John Foxe, the Martyrologist—Seven Weeks in Scotland—The Orphan House—Rev. Samuel Clarke’s “Annotations”—Three Thanksgiving Sermons—Sermon Against Theatres—Enlargement of Tottenham Court Road Chapel—Whitefield Publishes a Pamphlet on “Russian Cruelty”—Collections on Fast-Day—Riot at Kingston-on-Thames—Earl Ferrers—Burial of an Executed Felon—Preaching Journeys—Samuel Foote—“The Minor”—Large Number of Disgraceful Pamphlets Published—Madan’s Letter to Garrick—Painful Year—Foote after Whitefield’s Death—Sermons and Collections on Fast-Day—Berridge Helping Whitefield—Whitefield seriously Ill—Scurrillous Publications—Jonas Hanway—Bishop of Lincoln—At Bristol—Trip to Holland—Wesley’s Conference at Leeds—In Scotland—In the West of England—Relieving the Poor—Trying to Settle his Affairs—Whitefield’s Trustees—A Farewell Sermon—Extracts from other Sermons—Volume of Sermons, Published by Gurney—Answer to Bishop Warburton’s “Observations”—Tour to Scotland—Embarks for America, [341]–466
SIXTH VISIT TO AMERICA.
June 4, 1763, to July 8, 1765.
At Sea—Pastoral Letter—At Philadelphia—Prevented Going to his Orphan House—At New York—Letter to Charles Wesley—At Boston—Harvard College—Dr. Wheelock’s School—The Orphan House—Again at New York—At Philadelphia—Letter to Wesley—The “New Lights”—Arrival at Savannah—Proposal to Convert the Orphan House into a College—Memorials—Orphan House Accounts—At Bethesda—Tour to Philadelphia—Embarks for England—John Harman—Lloyd’s Evening Post, [467]–486
WHITEFIELD’S LAST FOUR YEARS IN GREAT BRITAIN.
July 7, 1765, to September 5, 1769.
Health not Improved—Supplies for his Chapels—Important Letter—Lady Huntingdon—Chapel at Bath—Memorial to George III.—Whitefield a Peacemaker—Methodists at Sheerness—“Brilliant Audiences”—Samson Occum—Thomas Powys, Esq.—“Quadruple Alliance”—John Fawcett begins to Preach—Letter to Gustavus Gidley—Whitefield’s Loyalty—A Royal Marriage—Fletcher of Madeley helps Whitefield—At Bath and Bristol—Captain Torial Joss—Captain Scott—Rowland Hill—“Lecture upon Heads”—The Methodist and Mimic—The Methodist—Letter to Thomas Powys, Esq.—“Preface” to Bunyan’s Works—Cornelius Winter—Winter’s Delineation of Whitefield—Re-opening of Brighton Chapel—Rev. Richard de Courcy—Another Preaching Tour—Services at Haverfordwest—Letter by Fletcher of Madeley—Letter to Rowland Hill—Chandler’s Proposal respecting Colonial Bishops—Whitefield’s Correspondence with the Archbishop of Canterbury respecting Orphan House—Proposal to make Orphan House a Public Academy—Letters to Rowland Hill—Whitefield Attends Wesley’s Conference—His Kindness to Wesley’s Preachers—Tour to Newcastle-on-Tyne—A Burglary—Visit to Venn at Huddersfield—Wesley’s Northern Societies—A Remarkable Service—Troubles of Methodist Students at Cambridge—Death of Earl of Buchan—The Young Earl of Buchan—Correspondence with Benjamin Franklin—Trevecca College—Expulsion of Oxford Students—Whitefield’s Letter to Dr. Durell—Hostile Publications—Curious Engraving—A Felon Executed—Visit to Tunbridge Wells—Letter by Rowland Hill—Death of Whitefield’s Wife—Opening of Trevecca College—Whitefield Ruptures a Blood-vessel—His Portrait—Remarkable Meetings at Lady Huntingdon’s—Orphan House Enlargements—Opening of Chapel at Tunbridge Wells—Extracts from Last Sermons in England—Rev. George Burder—Gurney’s Volume of Whitefield’s Sermons, [487]–568
SEVENTH VISIT TO AMERICA.
September, 1769, to September, 1770.
Embarks for America—Letter to Wesley—Detention in the Downs—Ordination Service at Deal—Last Sermons at Ramsgate—Arrival at Charleston—At Bethesda—Letter to Charles Wesley—Memorable Day at the Orphan House—Whitefield’s Memorable Sermon there—Orphan House Accounts—Rules for Orphan House Academy—Subsequent History of Orphan House—Wesley’s Letter respecting Orphan House—Happy—Another Gospel Tour—Meets Wesley’s Missionaries—Rev. Dr. Kirkland—Preaching on a Felon’s Coffin—A Rebuke—Whitefield’s Popularity—Whitefield’s Preaching Places during Last Two Months of his Life—His Last Letters—Riots at Boston—His Last Sermon—Rev. Jonathan Parsons—Whitefield’s Death—His Funeral—Benjamin Randall—Mourning at Savannah—Whitefield’s Corpse—HisCenotaph—Proposed Monument—Visits to Whitefield’s Sepulchre—One of his Bones Stolen—His Will—Elegies, Charles Wesley’s, Cowper’s—Funeral Sermon by Wesley—Funeral Sermons Preached—Funeral Sermons Published—Rev. Jonathan Parsons on Whitefield—Dr. Pemberton on Ditto—Rev. Henry Venn on Ditto—Toplady on Ditto—Rev. John Newton on Ditto—The Scots’ Magazine on Ditto—The Pennsylvania Journal on Ditto—Dr. Gillies on Ditto—Concluding Remarks, [569]–635
INDEX.
NAMES OF PERSONS AND PLACES.
[635]–645
THE LIFE
OF
The REV. GEORGE WHITEFIELD, B.A.
SECOND VISIT TO SCOTLAND.
June to October, 1742.
WHEN Whitefield arrived in Edinburgh, a minister told him, that, though seven months had elapsed since his departure, scarcely one of his converts had“fallen back, either among old or young.”[1] This was a remarkable fact; but there was also another, equally deserving notice. As already shewn, up to the time of Whitefield’s first visit to Scotland, the churches of that country, like those of England, were in the most deplorable condition. In many instances, ministers were unfaithful; in most instances, congregations were dead; and, as it respects the outside populace, it is not an extravagance to say, that, speaking generally, they were almost entirely regardless of religion, and were steeped in worldliness, frivolity, and vice. In the interval, however, between Whitefield’s first and second visits, a most marvellous work of God had taken place. How far Whitefield’s labours and influence, in 1741, had contributed to this, it, perhaps, would be presumptuous to say. So far as it concerns the cause of Christ, this is of little consequence. Every reader of the unvarnished facts will form his own opinion onthe subject. Many of these facts have been already given; and others must now be mentioned. Cambuslang was then a small parish, about four miles from Glasgow; and here Whitefield had preached with amazing power and success only a few months before. The minister of Cambuslang—the Rev. William McCulloch—was a man of “genuine piety, and of considerable capacity;but had nothing particularly striking either in the manner or substance of his preaching.”[2] During most of the year 1741, he had strongly pressed on his congregation the nature and necessity of the new birth. In the third week of February, 1742, three days were specially employed in prayer. On the fourth day, Thursday, February 18, “about fifty persons came to Mr. McCulloch’s house, under convictions and alarming apprehensions respecting the state of their souls, and desiring to speak with him.” After this, numbers of others daily resorted to him, and he soon found it necessary to preach a sermon every day, and, after the sermon, to spend some time with the penitents, “in exhortations, prayers, and singing of psalms.” In less than three months, more than three hundred were converted. Though the parish was of small extent, and most of the people lived within a mile of Mr. McCulloch’s church, not fewer than twelve “societies for prayer” were begun by the converts. In the month of April, the Rev. Mr. Willison, one of Whitefield’s correspondents, visited the place, and wrote: “The work at Cambuslang is a most singular and marvellous outpouring of the Holy Spirit. I pray it may be a happy forerunner of a general revival of the work of God, and a blessed means of union among all the lovers of Jesus.”
Kilsyth, a small town, about twelve miles from Glasgow, was another place graciously visited by God’s good Spirit. Its minister, the Rev. James Robe, began a series of sermons on the new birth, as early as the year 1740; but nothing remarkable occurred until May, 1742, the month when Whitefield set out on his second visit to Scotland. At the beginning of the month, “societies for prayer were erected in the parish;” and, almost immediately, great numbers began to cry aloud for mercy. On May 16, after dismissinghis congregation, Mr. Robe invited the penitents into his barn; but the numbers were so great, that the barn could not contain them: and, nolens volens, he was obliged to convene them in his kirk. He says, “I sung a psalm, and prayed with them; but, when I essayed to speak to them, I could not be heard, such were their bitter cries and groans. After this, I ordered that they should be brought to me in my closet, one by one; and, in the meantime, I appointed psalms to be sung with those in the kirk, and that the precentor and two or three of the elders should pray with the distressed.” Before the month ended,—that is, before Whitefield had arrived in Scotland,—the penitents at Kilsyth numbered nearly a hundred;and a similar work was begun, and was spreading in several neighbouring parishes, as Kirkintilloch, Auchinloch, Campsie, and Cumbernauld.[3] Such was the state of things, in this part of Scotland, when Whitefield and his wife reached Edinburgh, on Thursday, June 3, 1742.
One of his first letters, at Edinburgh, was addressed to Lord Rae, the death of whose wife had recently occurred. An extract from it will help to shew the spirit in which Whitefield began his work in Scotland.
“Edinburgh, June 4, 1742.
“My Lord,—Your lordship’s kind letter was put into my hands yesterday. I heartily sympathise with you; but could not help rejoicing on your honoured lady’s account, knowing she is now entered into her blessed Master’s joy. Among Christians, death has not only lost its sting, but its name. I never was so joyful as I am now at the death of those who die in the Lord; and never was so reconciled to living myself. Lately, in London, we had a sister in Christ, whose last words were, ‘Holy, holy, holy.’ She could say no more here; but our Saviour sent for her to finish her song in heaven. I preached over her corpse; our Society attended; and surely never did any triumph over death more than we did that night. But your lordship may ask, ‘Why are you reconciled to life?’ Because I can do that for Jesus on earth, which I cannot do in heaven: I mean, be made instrumental in bringing weary, heavy-laden sinners to find rest in His blood and righteousness. If our Saviour were to offer either to take me now, or to let me stay only to take one sinner more, I would desire to stay to take the sinner with me.
“I hear of wonderful things in Scotland. I can only fall down and worship. I have seen greater things than ever in England. I expect tosee far greater in Scotland. Our Lord will not let His people be disappointed of their hopes.”
Whitefield was in Edinburgh, but where was he to preach? The question was soon solved. The following minute was passed at a meeting of the managers of Heriot’s Hospital, held on June 17, 1742: “The managers agree to erect seats in the Hospital Park for about two thousand people, part of which are to be covered with shades, and let out to the best advantage. It is further agreed, that, out of the profits arising from these seats, after paying all charges anent the same, a sum not exceeding £60 sterling shall be given to the Rev. Mr. George Whitefield,for defraying his charges during his continuance in this country.”[4] The seats, thus erected, were semicircular in form; those with shades were let at three shillings each for the season; and those without shades might be used by paying a halfpenny each for them, every time they were occupied. A few seats outside the railing were free; and the back seats within were permitted to be used by soldiers gratuitously. The money thus raised seems to have amounted to £260 3s., which was distributed as follows: For erecting seats, £80 4s.; for repairing the “park dikes,” £28 5s.; payment to the tacksman of the park for damage done to the grass, £4 10s.; gift to Whitefield, £60;balance paid to the treasurer of the hospital, £87 4s.[5] Such was Whitefield’s cathedral in the metropolis of Scotland.
From the day of his arrival, he preached twice daily, expounded almost every night,and regularly visited the three hospitals.[6] On the 12th of June, in writing to his helper, John Cennick, he remarked: “Our Saviour deals most lovingly with me. I never enjoyed so much happiness in Him as now. Day and night, He is pleased to shine upon my soul. My success here is great. I am enabled to ‘be instant in season, and out of season,’ and to‘reprove, rebuke, and exhort, with all longsuffering and doctrine.’”[7]
Of course, a little time was requisite to erect Whitefield’s open-air church; and hence, after spending twelve days inEdinburgh, he set out, on June 15, to Kilsyth, Cambuslang, and other places, in the west of Scotland. Previous to starting, he wrote, as follows, to the Rev. William McCulloch, minister at Cambuslang:—
“Edinburgh, June 8, 1742.
“Reverend and very dear Brother,—I heartily rejoice at the awakening at Cambuslang and elsewhere. I believe you will both see and hear far greater things than these. I trust, that, not one corner of poor Scotland will be left unwatered by the dew of God’s heavenly blessing. The cloud is now only rising as big as a man’s hand: in a little while, we shall hear a sound of an abundance of gospel rain. God willing, I hope to be with you at the beginning of next week.”
Whitefield spent more than a fortnight in this revival excursion to the west,—one of the most remarkable fortnights in his eventful life. Hence the following letters to his friends. The first and second were addressed to John Cennick.
“Glasgow, June 16, 1742.
“Last Lord’s-day, I preached, in the morning, in the park at Edinburgh, to a great multitude. Afterwards, I attended, and partook of the holy sacrament, and served four tables. In the afternoon, I preached in the churchyard, to a far greater number. Such a passover, I never saw before. On Monday, I preached again in Edinburgh. On Tuesday, twice at Kilsyth, to ten thousand; but such a commotion, I believe, you never saw. O what agonies and cries were there! Last night, God brought me hither. A friend met me without the town, and welcomed me in the name of twenty thousand. The streets were all alarmed. By three o’clock this morning, people were coming to hear the word of God. At seven, I preached to many, many thousands; and again this evening. Our Lord wounded them by scores. It is impossible to tell you what I see. The work flies from parish to parish. O what distressed souls have I beheld this day! Publish this on the housetop; and exhort all to give thanks.”
In this letter, Whitefield’s wife added a postscript:—
“My husband publicly declared here, that, he was a member of the Church of England, and a curate thereof; and, yet, was permitted to receive, and assist at the Lord’s supper in the churches at Edinburgh.”[8]
“June 19, 1742.
“Yesterday morning, I preached at Glasgow, to a large congregation. At mid-day, I came to Cambuslang, and preached, at two, to a vast body of people; again at six, and again at nine at night. Such commotions,surely, were never heard of, especially at eleven o’clock at night. For an hour and a half, there was such weeping, and so many falling into such deep distress, expressed in various ways, as cannot be described. The people seemed to be slain in scores. Their agonies and cries were exceedingly affecting. Mr. M’Culloch preached, after I had done, till past one in the morning; and then could not persuade the people to depart. In the fields, all night, might be heard the voice of prayer and praise. The Lord is indeed much with me. I have, to-day, preached twice already, and am to preach twice more, perhaps thrice.The commotions increase.”[9]
On his return to Edinburgh, Whitefield wrote to a friend in London, as follows:—
“Edinburgh, July 7, 1742.
“I arrived here, last Saturday evening, from the west, where I preached all last week—twice on Monday, at Paisley; three times each day, on Tuesday and Wednesday, at Irvine; twice on Thursday, at Mearns; three times on Friday, atCumbernauld; and twice on Saturday, at Falkirk, in my way to Edinburgh. In every place, there was the greatest commotion among the people. The auditories were very large, and the work of God seems to be spreading more and more.
“Last Sabbath, I preached twice in the park at Edinburgh, and once in the church, and I have preached twice every day since. A number of seats and shades, in the form of an amphitheatre, have been erected in the park, where the auditory sit in beautiful order.
“I purpose going to Cambuslang to-morrow, to assist at the communion; and shall preach at various places westward before I return here.”
To John Cennick, he sent the following:—
“New Kilpatrick, July 15, 1742.
“Last Friday night, I came to Cambuslang, to assist at the blessed sacrament. On Saturday, I preached to above twenty thousand people. On the Sabbath, scarce ever was such a sight seen in Scotland. Two tents were set up, and the holy sacrament was administered in the fields. When I began to serve a table, the people crowded so upon me, that I was obliged to desist, and go to preach in one of the tents, whilst the ministers served the rest of the tables. There was preaching all day, by one or another; and, in the evening, when the sacrament was over, at the request of the ministers, I preached to the whole congregation of upwards of twenty thousand persons. I preached about an hour and a half. It was a time much to be remembered. On Monday morning, I preached again to near as many. I never before saw such a universal stir. The motion fled, as swift as lightning, from one end of the auditory to the other. Thousands were bathed in tears—some wringing their hands, others almost swooning, and others crying out and mourning overa pierced Saviour. In the afternoon, the concern was again very great. Much prayer had been previously put up to the Lord. All night, in different companies, persons were praying to God, and praising Him. The children of God came from all quarters. It was like the passover in Josiah’s time.We are to have another in two or three months, if the Lord will.[10]
“On Tuesday morning, I preached at Glasgow—it was a glorious time—and, in the afternoon, twice at Inchannon. Yesterday morning, I preached there again; and here twice. Every time there was a great stir, especially at this place. A great company of awakened souls is within the compass of twenty miles; and the work seems to be spreading apace. I am exceedingly strengthened, both in soul and body, and cannot now do well without preaching three times a day.”
These were strange scenes. Much might be written respecting this remarkable work of God in Scotland; but want of space prevents enlargement. Those who wish for a full account, will do well to get, (if they can,) and read, “A Faithful Narrative of the Extraordinary Work of the Spirit of God, at Kilsyth, and other Congregations in the Neighbourhood. Written by James Robe, A.M.,Minister of the Gospel at Kilsyth,[11] 1742.” (12mo. 224 pp.) The “commotions,” however, which Whitefield mentions, may be briefly noticed. They were severely criticised at the time; and even now deserve attention. What were they? Mr. Robe shall answer.
Besides the intense excitement among the penitents in general, about one in five of them “came under,” what Mr. Robe calls,“faintings, tremblings, or other bodily distresses.”[12] He writes: “The bodies of some of the awakened were seized with trembling, and fainting; in some of the women there were hysterics, and convulsive motions in others, arising from an apprehension and fear of the wrath of God.” Amongthose who were not physically affected, there were loud outcries for the mercy of God; and, among those who found peace with God, there were some who experienced great, though joyous, agitation. Mr. Robe remarks:—
“Some, who had been under deep apprehensions of Divine wrath, and had sunk under a sense of their guilt, when the Lord opened their hearts to receive Him as offered to them in the gospel, were surprised with joy and admiration. Some cried out with a loud voice, shewing forth the praises of the Lord. Others broke forth into loud weeping, from a sense of their vileness and unworthiness. Some had, for a time, their bodies quite overcome, and were ready to faint, through the feeling of such unexpected happiness. The countenances of others quite changed. There was an observable serenity, a brightness, an openness, so that it was the observation of some concerning them,that they had got new faces.”[13]
This is not the place to enter into any elaborate defence or condemnation of such religious phenomena. They were not novel. Similar scenes had been witnessed, in Bristol, under Wesley’s ministry, only three years before; and, at this very time, and on a large scale, similar scenes were being witnessed, among the Presbyterians of New England. Of course, they were denounced, especially by the Erskines and their friends; but Mr. Robe, while not enamoured of them, endeavoured to explain them, shewing that they were the natural results of deep convictions and strong emotions; that exactly the same sort of thing had often happened in the history of the Christian Church; and that the Bible itself contained similar examples. One or two extracts, from Mr. Robe’s “Preface,” must suffice:—
“I seriously beg those who are prejudiced against this dispensation of God’s extraordinary grace, and look upon it as a delusion, to direct me and other ministers what we shall answer the distressed persons of all ages, who come to us crying bitterly that they are lost and undone, because of their sins. Shall we tell them, that, their fears of the wrath of God are all delusion? Shall we tell persons, lamenting their cursing, swearing, Sabbath-breaking, and other immoralities, that, it is the devil who makes them see these evils to be offensive to God, and destructive to their souls? Shall we pray, and recommend them to pray to be delivered from such delusions? It would be worse than devilish, to treat the Lord’s sighing and groaning prisoners at this rate. And, yet, such treatment isa natural consequence of reckoning this the work of the devil, and a delusion.”
In reply to “The Associate Presbytery”—the Church-reformers of the age—who bitterly denounced the work,and compared the converts to the Camisards,[14] Mr. Robe remarks:—
“My dear brethren, whatever bitter names you and your party give us—whatever bitter reproaches you cast upon us—we take all patiently. There are thousands of witnesses, that we return you blessing for cursing, and that we pray for you, who despitefully use us. We would lay our bodies on the ground, for you to go over, if it could, in the least, contribute to remove your prejudices, and advance the kingdom of our dear Redeemer; but we cannot look upon the guilt you have brought upon yourselves, without the deepest grief; and upon the opposition you give to us in our endeavours to recover sinners out of the snare of the devil, without the most zealous concern. You declare the work of God to be the work of the grand deceiver. My dear brethren, for whom I tremble, have you been at due pains to know the nature and circumstances of this work? Have you taken the trouble to go to any of these places, where the Lord has appeared in His glory and majesty? Have you ever so much as written to any of the ministers, to receive information from them? It is not consistent with common justice to condemn them as deceivers; and it is amazing rashness, to pronounce, without enquiry, that to be the work of the devil, which, for anything you know, may be the work of the infinitely good and holy Spirit. Is not this to be like the scribes and Pharisees, who ascribed the miraculous work of our Lord to Beelzebub? Are you not afraid lest you come too near this sin?”
There is something profoundly mournful in all this. The Erskines were sincere, but sour. Their zeal to reform the Church of Scotland might be commendable; their opposition to the work of God cannot be too severely censured. They had been the friends of Whitefield. At their invitation, he, eleven months before, had come to Scotland; but, instead of co-operating with him, they almost immediately disowned him. Only a week after this, his second arrival in Scotland, he wrote a most friendly letter to Ebenezer Erskine; but, as will soon be seen, without good effect. The letter was as follows:—
“Edinburgh, June 10, 1742.
“Reverend and very dear Sir,—The love which I bear you, for my Master’s sake, constrains me to send you a line. It is some concern to me, that our difference as to outward things should cut off our sweet fellowship with each other. God knows, I highly value and honour you. Reverend and dear sir, I do assure you, I love you and your brethren more than ever. I applaud your zeal for God; and, though, in some respects, I think it not according to knowledge, and to be levelled frequently against me, yet I feel no resentment, and should joyfully hear you and your brethren preach. I salute them all; and pray our common Lord to give us all a right judgment in all things. I hope the glorious Emmanuel will be present at the sacrament, and will make Himself known to you in breaking of bread. When I shall come to Stirling, I know not. O when shall the time come, when the watchmen will see eye to eye? Hasten that time, our Lord and our God! But, perhaps, I am troublesome. Forgive me, reverend and dear sir, being, without dissimulation, your younger brother and servant in the gospel of Christ,
“George Whitefield.”
What was the response to this loving letter? Exactly five weeks afterwards, on the 15th of July, “The Associate Presbytery” issued a document announcing a “Public Fast,” and the reasons for observing it. One reason was, that the “bitter outcryings, faintings, severe bodily pains, convulsions, voices, visions, and revelations,” connected with the revivals at Cambuslang and other places, were a proof that the work there was a delusion, and of the devil; and another was, “the fond reception given to Mr. George Whitefield, notwithstanding it is notoriously known, that he is a priest of the Church of England, who has sworn the oath of supremacy, and abjured the Solemn League and Covenant, and endeavours, by his lax toleration principles, to pull down the hedges of government and discipline,which the Lord has planted about His vineyard in this land.”[15]
This was bad enough to come from Christian men; but worse followed. A month later, there was published a pamphlet of thirty-two pages, of minute type, and closely printed, with the title, “The Declaration of the true Presbyterianswithin the Kingdom of Scotland, concerning Mr. George Whitefield, and the Work at Cambuslang.”
This pretentiously religious, but extremely malignant production begins as follows:—“The Declaration, Protestation, and Testimony of the suffering Remnant of the anti-Popish, anti-Lutheran, anti-Prelatic, anti-Whitefieldian, anti-Erastian, anti-Sectarian, true Presbyterian Church of Christ in Scotland.” Very sonorous, but very rancorous! Whitefield is branded as “an abjured, prelatic hireling, of as lax toleration principles as any ever set up for the advancing of the kingdom of Satan.” He is “a wandering star, who steers his course according to the compass of gain and advantage.” He is “a base English impostor, whom the enemies of Christ’s kingdom have chosen as their commander-in-chief, to lead the covenanted kingdom of Scotland back to Egypt and Babylon, to the bondage and slavery of Popery, Prelacy, and Sectarianism.” He is “the most latitudinarian, prelatic priest that ever essayed to confound, and unite into one, almost all sorts and sizes of sects and heresies with orthodox Christians.” His “foul, prelatic, sectarian hands” had administered the sacrament to Presbyterians. He “is not of a blameless conversation, as the Word of God requires all the ministers of the gospel to be, but is a scandalous idolater, being a member of the idolatrous Church of England, which resembles the idolatrous Church of Rome, in many of her idolatries.” He “is a poor, vain-glorious, self-seeking, puffed-up creature.” He “is a limb of Antichrist; a boar, and a wild beast, from the anti-Christian field of England, come to waste and devour the poor erring people of Scotland.” “In collecting such vast sums of money in Scotland, his insatiable covetousness is shewn; and it is evident, that, his design in coming is to pervert the truth, subvert the people, and make gain to himself, by making merchandise of his pretended ministry.” The pamphlet finishes by “protesting, testifying, and declaring against Whitefield, and all, of every rank, station, and degree, within the kingdom of Scotland, who, in any manner of way, have aided, assisted, countenanced, and encouraged him.” The last paragraph in this pious production is as follows:—
“And that this our Declaration, Protestation, and Testimony may come to the world’s view, we do appoint and ordain our emissaries, in our name, to pass upon the —— day of August, 1742, to the market-cross of ——, and other public places necessary, and there publish, and leave copies of the same, that none may pretend ignorance thereof.
“Given in Scotland, upon the —— day of August, 1742.
“Let King Jesus reign,
And let all His enemies be scattered.”
Worse and worse; and yet there is more to follow. About the same time, there was published, in Edinburgh, “A Letter from a Gentleman in Boston, to Mr. George Wishart, one of the Ministers of Edinburgh, concerning the state of Religion in New England.” (12mo. 24 pp.) Three extracts from this production must suffice.
“The minds of the people, in this part of the world, had been greatly prepossessed in favour of Mr. Whitefield, from the accounts transmitted of him, as a wonder of piety, and a man of God. Accordingly, when he came to Boston, about two years ago, he was received as though he had been an angel of God, yea, a god come down in the likeness of man. He was strangely flocked after by all sorts of persons, and much admired by the vulgar, both great and small. The ministers had him in veneration, and, as much as the people, encouraged his preaching, attending it themselves every day in the week, and mostly twice a day. The grand subject of conversation was Mr. Whitefield, and the whole business of the town was to run from place to place to hear him preach. His reception, as he passed through this and the neighbouring governments of Connecticut and New York, was after much the same manner, save only, that he met with no admirers among the clergy, unless here and there one, anywhere but in Boston. You ask, What was the great good this gentleman was the instrument of? I answer, Wherever he went, he generally moved the passions, especially of the younger people, and females; the effect whereof was a great talk about religion, together with a disposition to be perpetually hearing sermons, to the neglect of all other business. In these things chiefly consisted the goodness so much spoken of. I could not but discern, that there were the same pride and vanity, the same luxury and intemperance, the same lying and tricking and cheating, in the town, as there were before this gentleman came among us. There was also raised such a spirit of bitter, censorious, uncharitable judging, as was not known before; and the greatest friends of Mr. Whitefield were as much puffed up with conceit and pride as any of their neighbours.”
The writer then proceeds to say, that a number of imitators of Whitefield sprung up after his departure, and that one of the most famous of them was Gilbert Tennent,
“A man of no great parts or learning, and whose preaching was in theextemporaneous way, with much noise, and little connection. Under his preaching, scores cried out, fell down, swooned away, and were like persons in fits. Visions became common, and trances also. Laughing, loud, hearty laughing, was one of the ways in which the new converts almost everywhere expressed their joy at the conversion of others. Houses of worship were scarce emptied night or day for a week together, and unheard-of instances of supposed religion were carried on in them. In the same house, and at the same time, some would be praying, some exhorting, some singing, some clapping their hands, some laughing, some crying, some shrieking, and some roaring out.”
The gentleman in Boston concludes thus:—
“I am among those who are clearly of opinion, that, there never was such a spirit of superstition and enthusiasm reigning in the land before; never such gross disorders, and bare-faced affronts to common decency; never such scandalous reproaches on the blessed Spirit, making Him the author of the greatest irregularities and confusions. Yet, I am of opinion also, that the appearances among us have been the means of awakening the attention of many; and a good number, I hope, have settled into a truly Christian temper.”
The “Letter” was written with seeming candour, but there can be little doubt that its publication in Edinburgh added to the difficulties which Whitefield had to encounter among the precise Presbyterians of the kingdom of Scotland. Almost contemporaneously with this, there was published in Glasgow, a small 12mo. book, of 130 pages, entitled, “The State of Religion in New England, since the Rev. Mr. George Whitefield’s arrival there, in a Letter, from a Gentleman in New England, to his Friend in Glasgow: with an Appendix containing Proofs of the principal Facts, and further Accounts of the Disorders in matters of Religion lately introduced into various parts of New England and Carolina.” The gentleman’s letter is dated “May 24, 1742.”
The preface to this publication contains the following:—
“Mr. Whitefield asks nothing, indeed, for his preaching, but he has a brother Syms to suggest, wherever he goes, what it is decent to give so great a man; and, by these means, he has, these four months past, made as much gain as several of the bishops in England, or any six ministers in Scotland, for the same time; and that partly by getting from some poor parishes, for a day’s holding forth, nearly as much as they collect for their own poor in a whole year.”
This was a baseless slander; but let it pass. The “Gentleman in New England” asks:—
“In what does Mr. Whitefield’s fervour turn? Is it not upon getting money and popular applause, by perpetually roaring out hell-flames, fire and brimstone, incarnate devils, and damnation? Some are frightened out of their senses; others fall into convulsions and epileptic fits; and others scream and roar with hideous voices. These are, according to him, the fruits of the Spirit, and gales from the Holy Ghost.”
Gilbert Tennent, the friend of Whitefield, is similarly abused.
“In the pulpit, Gilbert Tennent is an awkward and ridiculous ape of Whitefield, for his appearance is very clownish. His great business, in his sermons, is either to puzzle or to frighten his hearers, but especially the latter, which he does by roaring and bellowing damnation, devils, and all the dreadful words he can think of. He is followed by all sorts of people, as much as Whitefield was, and, by many, is preferred to him.”
Of the Presbyterian helpers, employed by Whitefield and Tennent in New England, the “Gentleman” remarks:—
“There is a creature here whom, perhaps, you never heard of before. It is called an Exhorter. It is of both sexes, but generally of the male, and young. Its distinguishing qualities are ignorance, impudence, zeal. Numbers of these exhorters are among the people here. They go from town to town; creep into houses; lead captive silly women; and then the men. Such of them as have good voices do great execution. They move their hearers, and make them cry, faint, swoon, and fall into convulsions.”
The converts of Whitefield and Tennent are thus described:—
“The converts are all made in this manner. First, they become concerned for their souls, and greatly distressed, and not rarely distracted. They continue in this condition for some days, and then, all at once, without any visible means, they come out of their dark and disconsolate state all light, joy, and ecstasy. This they express by their talk to their neighbours, which they call telling their experiences; and, in many places, by immoderate laughter and singing hymns. Their joy is sometimes so great, that, their eyes sparkle, and their faces shine. These are certain signs of the Spirit of God being in them. One of a hundred excepted, they all make religion to consist in the feeling of inward impulses and impressions, in an inexplicable faith, joys, ecstasies, and such-like things. They are bigoted to certain opinions, which they do not understand; and have not the least degree of charity for those who are of another way of thinking. All of them are vain, self-conceited, superstitious, enthusiastic, censorious slanderers. Reason, learning, and morality, they professedly disregard. If they hear a minister preach, in the most evangelical manner, upon any moral duty, or if they hear him recommend the exercise of reason and understanding, they call him a dry, husky, Arminian preacher, and conclude for certain that he is not converted.”
The reader may easily imagine the effects likely to be produced, at this juncture, among the Presbyterians of Scotland, by such infamous statements respecting Presbyterian converts and congregations in New England.
The subject is a loathsome one; but, perhaps, it is best, once for all, to exhaust it. To say nothing of objectionable passages in Ralph Erskine’s pamphlet, entitled, “Fraud and Falsehood Detected,” and in the sermons he preached at different places in the year 1742,particularly those on Luke xxii. 31, 32; Heb. xiii. 8; and Rev. v. 9;[16] the following publications must have annoyed Whitefield, and, also, injured him in the estimation of the Scottish people.
1. “Some Observations upon the Conduct of the Famous Mr. W—field. By a true Lover of the Church and Country. Edinburgh: printed in the year 1742.” (12mo. 12 pp.) The author of these “Observations” told his readers, that, Whitefield had taken upon himself “the office of a thirteenth apostle;” and that he began his work in Scotland “with a notorious lie, for he said he was £600 out of pocket about his Hospital in Georgia, whereas it can be proved that he advanced about £1000 to a captain of a man of war, who gave him bills for it upon the Admiralty, who paid this sum to him a little before he came to Scotland.” The writer adds, “Instead of going to Georgia, this thirteenth Apostle was moved to take to him a fellow-mate; so that now, I am afraid, these” (Scotch) “collections will be applied towards the maintenance of him, her, and their issue.” The anxious author, in conclusion, benevolently remarks: “Let all good people beware of this stroller; for he will yet find a way to wheedle you out of your money. He is as artful a mountebank as any I know.”
2. “A Letter to a Gentleman in Edinburgh, containing Remarks upon a late Apology for the Presbyterians inScotland, who keep Communion, in the Ordinances of the Gospel, with Mr. George Whitefield, a Priest of the Church of England: shewing that such a Practice is not justifiable by the Principles and Practice of the Church of Scotland, from the Reformation to this day; nor by the Westminster Confession of Faith, Solemn League and Covenant. In which Mr. Whitefield’s Religion, Orthodoxy, and Moral Character are set in a proper light, by Collections from his own printed Performances. Glasgow, 1742.” (pp. 112.) The letter is signed, “John Bisset, Minister of the Gospel in Aberdeen;” and is dated, “October 26, 1742.” Upon the whole, the pamphlet is well written, and less verbose than many of the Scotch productions of that period. Half of it is an elaborate criticism of the “late Apology;” and the remainder a venomous attack on Whitefield, who is branded as being “enthusiastically, daringly presumptuous, and popishly superstitious,”—“a strolling impostor, whose cheats, in due time, will be discovered.” In conclusion, Mr. Bisset writes: “Mr. Whitefield has done more to promote effectually the cause of Episcopacy, and a liking to it in Scotland, than all the means, fair and foul, that have been used since our reformation from Popery to this day.”
Besides the above, two other antagonistic pamphlets must be noticed, which, though not printed in Scotland, were doubtless circulated there, and helped to increase the difficulties with which Whitefield had to struggle.
1. “A Brief History of the Principles of Methodism, wherein the Rise and Progress, together with the Causes of the several Variations, Divisions, and present Inconsistencies of this Sect are attempted to be traced out, and accounted for. By Josiah Tucker, M.A., Vicar of All Saints, and one of the Minor Canons of the College of Bristol. Oxford, 1742.” (8vo. 51 pp.) Mr. Tucker, in obsequious terms, dedicated his anti-Methodistic publication to Dr. Boulter, Archbishop of Armagh, who had treated Whitefield with great courtesy on his return from America in 1738. Mr. Tucker tells the Archbishop, that Whitefield left the University of Oxford “with a crude and undigested notion of the system of William Law;” and, that “it happened through a blunder on his side, and a mistake of the question on allsides, that he fell in with the Calvinistical party, and looked upon them as his patrons and advocates.” “It was some time, however, before he understood his new credenda, or so much as knew the nature of the five points, and how they hang in a chain one upon another.”
2. “Genuine and Secret Memoirs relating to the Adventures of that Arch-Methodist, Mr. G. W—fi—d: Likewise, Critical and Explanatory Remarks upon that inimitable piece, entitled ‘God’s Dealings with the Rev. Mr. Whitefield;’ wherein is likewise proved (by his own words), that he has had pretty large dealings also with Satan: the whole interspersed with observations instructive and humorous. Collected and published, by a Gentleman of Oxford, for general information; and necessary to be had in all families as a preservative against Enthusiasm and Methodism. Oxford, 1742.” (8vo. 85 pp.)
This was a most disgraceful and disgusting pamphlet. To quote its obscenity would be criminal. It finishes with eight verses, entitled “The Field-Preacher. To the Tune of the Queen’s Old Courtier.” The first of these verses is as follows:—
“With face and fashion to be known,
With eyes all white, and many a groan,
With arms outstretched, and snivelling tone,
And handkerchief from nose new-blown,
And loving cant to sister Joan.
(Chorus.) ’Tis a new teacher about the town,
Oh! the town’s new teacher!”
Abuse like this was not pleasant. It is true, that Whitefield had long been used to it; but the repetition of the thing did not abate its hardship. Most of it was utterly untrue, the remainder, to a great extent, was ill-tempered banter, and the whole was provokingly disagreeable. Whitefield was quite as sensitive as are popular men in general; and there can hardly be a doubt that such injustice caused him many a bitter pang. In the midst of all, however, he rarely, if ever, lost his equanimity; and he generally avoided “rendering railing for railing.” He doubtless prized his reputation, as every good man does; but his own fame was to him of less importance than the prosperity of the workof God. Whatever interfered with that created profound distress; and, hence, it is not surprising, that he replied to one of the slanderous publications just mentioned. If what the “Gentleman in New England” had said was true, the Presbyterians in Scotland might justly look upon Whitefield’s ministry with suspicion and alarm. To prevent this, Whitefield wrote and published the following: “Some Remarks on a late Pamphlet, entitled, ‘The State of Religion in New England, since the Rev. Mr. George Whitefield’s arrival there.’ Glasgow: printed by William Duncan, and sold by the booksellers in Edinburgh and Glasgow, 1742.” (16mo. 32 pp.) The “Remarks” are dated “Cambuslang, August 31, 1742.”
Want of space renders it impossible to give a lengthened outline of Whitefield’s pamphlet. Speaking of the publication to which he was now replying, he truly says: “The design of it is base and wicked. It is intended, if possible, to eclipse the late great and glorious work in New England; to invalidate the testimonies that have been given of it; and, thereby, to bring a reproach upon, and to hinder the spreading of, a like glorious work, which God, of His infinite mercy, has, for some time, been carrying on in Scotland.” He proceeds to shew that the gentlemen, who had testified concerning the scriptural character of the New England revival, were men of “sound understanding, integrity, sobriety of manners, and piety.” Among others, he mentions the Honourable Mr. Willard, secretary of the province; also the Rev. Messrs. Colman, Cooper, and Prince, who held degrees conferred by the University of Glasgow. He gives numerous testimonies, by persons living on the spot, flatly contradicting the sweeping accusations of the “Gentleman in New England;” and shews that some of his quotations were so garbled as to be practically false. Stoutly defending his friend Tennent, he writes: “I have the happiness of being intimately acquainted with Mr. Gilbert Tennent. I scarcely know a man of a more catholic spirit. Indeed, to the honour of the grace of God be it spoken, he is a son of thunder, especially in his applications, and when he is preaching the law. At such times, people cannot easily sleep. He is a workman that needs not be ashamed, and is taught of God rightly to divide the word of truth. His book,entitled ‘The Presumptuous Sinner Detected,’ and his many printed sermons, shew him to be a man of great learning, solidity, and piety.” Whitefield, however, admits that there had been some chaff among the wheat. “The sum of the matter,” he says, “seems to be this—there has been a great and marvellous work in New England; but, by the imprudences of some, and the overboiling zeal of others, irregularities, in several places, have been committed. This is nothing but what is common. It was so in Old England a few years ago. Many young persons there ran out before they were called. Others were guilty of great indiscretion. I checked them in the strictest manner myself; and found, as they grew acquainted with the Lord Jesus and their own hearts, the intemperance of their zeal abated, and they became truly humble walkers with God. After a gathering, there will always be a sifting time. The Church is generally shaken before it is settled.” Finally, to shew that he was neither vanquished nor disheartened, Whitefield concludes with two verses from the Scotch Psalter:—
“Why rage the heathen? and vain things
Why do the people mind?
Kings of the earth do set themselves;
And princes are combin’d
To plot against the Lord, and His
Anointed, saying thus,
‘Let us asunder break their bands,
And cast their cords from us.’
He, that in heaven sits, shall laugh;
The Lord shall scorn them all.
Then shall He speak to them in wrath,
In rage, He vex them shall.
Yet, notwithstanding, I have Him
To be my King appointed:
And over Sion, my holy hill,
I have Him King anointed.”
It ought to be added that, immediately after the publication of Whitefield’s pamphlet, the Rev. Jonathan Edwards issued a very able and exhaustive treatise on the same subject, with the title, “Some Thoughts concerning the present Revival of Religion in New England, and the way in which it ought to be acknowledged and promoted. ByJonathan Edwards, A.M., Pastor of the Church of Christ at Northampton.” This was first published in Boston, New England; and, in 1743, was reprinted in Edinburgh. (12mo. 221 pp.)
In some of the hostile publications already mentioned, Whitefield had been attacked respecting his Orphan-house collections; and probably this, and other reasons, led him to publish the following: “A Continuation of the Account of the Orphan House in Georgia, from January, 1741, to June, 1742; to which are subjoined some Extracts from an Account of a Work of a like Nature, carried on by the late Professor Francke, in Glaucha, near Halle, in Saxony. By George Whitefield, A.B., late of Pembroke College, Oxford. Edinburgh: printed by T. Lumisden and J. Robertson; and sold by J. Traill, Bookseller, in the Parliament Close. 1742.” (18mo. 86 pp.)
Whitefield’s Preface, dated “September 22, 1742,” contains the following curious paragraph—a paragraph which, of course, will shock both teetotallers and the members of the Anti-Slavery Society:—
“Once I am clear of all arrears, the Orphan House will be supported at a very easy expense. The last Parliament have altered the constitution of the colony of Georgia, in two material points: they have allowed the importation of rum, and free titles to the land. If they should see good hereafter to grant a limited use of negroes, Georgia must, in all outward appearances, be as flourishing a colony as South Carolina.”
Since his arrival in England, in March, 1741, Whitefield had collected, for his Orphan House, £1158 6s. 0½d.; and had expended £1302 17s. 2½d.
Before proceeding further, two more of his publications, in Scotland, must be mentioned; both of them reprints, but suited to the circumstances in which the now found himself. 1. “A Letter, from the Rev. Mr. George Whitefield to the Religious Societies of England, written during his voyage to Philadelphia, in 1739; and now particularly recommended to those who have lately formed themselves into Religious Societies in Scotland; to which is added an extract from a late Author, shewing that a Catholic Spirit is the only thing that can unite and make Christians happy one amongst another in this divided state of things. Edinburgh: 1742.”(18mo. 27 pp.) 2. “Nine Sermons, upon the following subjects, namely: 1. The Lord our Righteousness,”[17] etc. “By George Whitefield, A.B. Edinburgh, 1742.” (12mo. 199 pp.)
We now return to Whitefield’s correspondence, which, practically, is a journal of his proceedings. We left him at Edinburgh on July 7, 1742.
The ministers of “The Associate Presbytery” were, without doubt, the most violent of Whitefield’s opposers in Scotland; but there were also others who gave him trouble. The Rev. Mr. Willison, of Dundee, was one of the best of the Scottish clergy. Between him and Whitefield there had been considerable correspondence. Under his auspices Whitefield had preached in Dundee. Mr. Willison, also, sympathised with the present revival movement; but even he occasioned Whitefield some disquietude. Hence the following letter:—
“Edinburgh, July 7, 1742.
“Reverend and dear Sir,—Your letter gave me some concern. I thought it breathed a sectarian spirit, to which I hoped dear Mr. Willison was quite averse. You seem not satisfied, unless I declare myself a Presbyterian, and openly renounce the Church of England. God knows that I have been faithful in bearing a testimony against what I think is corrupt in that Church. I have also shewn my freedom in communicating with the Church of Scotland, and in baptizing children in their own way. I can go no further.
“Dear sir, be not offended at my plain speaking. I find but few of a truly catholic spirit. Most are catholics till they bring persons over to their own party, and there they would fetter them. I have not so learned Christ. I shall approve and join all who are good, in every sect; and cast a mantle of love over all who are bad, so far as is consistent with a good conscience.
“Morning and evening retirement is certainly good; but if, through weakness of body, or frequency of preaching, I cannot go to God at my usual set times, I think my spirit is not in bondage. It is not for me to tell how often I use secret prayer. If I did not use it—nay, if, in one sense, I did not pray without ceasing—it would be difficult for me to keep up that frame of mind, which, by the Divine blessing, I daily enjoy. If the work of God prospers, and your hands become more full, you will then know better what I mean.
“But enough of this. God knows I would do everything I possiblycould to satisfy all men, and give a reason of the hope that is in me with meekness and fear; but I cannot satisfy all who are waiting for an occasion to find fault. Our Lord could not; I, therefore, despair of doing it. However, dear sir, I take what you have said in good part; only I think you are too solicitous to clear up my character to captious and prejudiced men. Let my Master speak for me. Blessed be God! He will, so long as I simply throw myself into His almighty arms.
“I am glad the work goes on with you. Glory be to God! we have seen glorious things in the west.
“Yours, etc.,
“George Whitefield.”
In the following letters, Whitefield refers to the opposition which he had to encounter in Scotland. The first was addressed to a minister in London:—
“Inchannon, July 21, 1742.
“Reverend and dear Sir,—I heartily rejoice that the Lord is blessing and owning you. Go on, dear sir, go on, and you will certainly find the glorious Emmanuel will be with you more and more. It is observable that there is but one thing in Scripture, which we are commanded to do out of season—preaching. Be instant, therefore, in season and out of season. The Lord will stand by you and strengthen you, and deliver you from wicked and unreasonable men. You will find the blessedness of the cross; and the Spirit of Christ and of glory will rest upon your soul.
“The Messrs. Erskine and their adherents have appointed a public fast, to humble themselves, among other things, for my being received in Scotland, and for the delusion, as they term it, at Cambuslang and other places; and all this because I would not consent to preach only for them, till I had light into, and could take the Solemn League and Covenant. To what lengths may prejudice carry even good men! From giving way to the first risings of bigotry and a party spirit, good Lord, deliver us!”
The next letter seems to have been addressed to the Rev. John McLaurin, of Glasgow, and was accompanied by a number of young people who appear to have come all the way from Glasgow to Edinburgh, to hear Whitefield preach.
“Edinburgh, July 28, 1742.
“Reverend and dear Sir,—With this, I suppose, you will receive several young ones, who, I think, have acted wrong in leaving their respective employments, under parents and masters, to go after me. Be pleased to examine them, and send them home.
“The Lord was with me at Falkirk, and is pleased to work by me here. O free grace! I am persuaded I shall have more power, since dear Mr. Gibb has printed such a bitter pamphlet. Now I begin to be a disciple of Jesus Christ. I rejoice and am exceeding glad. The archers shot sore at me that I might fall, but the Lord is, and the Lord will be, my helper.”
To a friend in London, Whitefield wrote:—
“Edinburgh, July 31, 1742.
“One of ‘The Associate Presbytery’ has published the most virulent pamphlet I ever saw, ascribing all that has been done here, and even in New England, to the influence of the devil. O how prejudice will blind the eyes of even good men!”
Whitefield had other troubles besides the bitter pamphlets that were published against him. The Spaniards had invaded Georgia. With forty sail of small galleys, and other craft, they had come into Cumberland Sound. With another fleet of thirty-six ships, they had entered Jekyl Sound. They had landed four thousand five hundred men, and marched, through the woods, to Frederica. Half of their galleys also approached the same town, and twenty-eight sail attacked Fort William. Oglethorpe’s military force was small, but proved victorious; and July 25, 1742, was appointed, by the General,“as a day of public thanksgiving to Almighty God for His great deliverance in having put an end to the Spanish invasion.”[18] Whitefield had heard of the invasion; but, as yet, he had not heard of the defeat. In a series of letters, written in July, his superintendent, Mr. Habersham, had informed him, that, finding the Orphan House in great danger of attack, they had removed all its inmates, eighty-five in number, to Mr. Jonathan Bryan’s plantation, in South Carolina.They arrived at midnight on July 10; and, within six weeks afterwards, were safely back to Bethesda.[19] Hence the following letter to Whitefield:—
“Bethesda, August 19, 1742.
“My dearest Friend and Brother,—I hope, before this reaches you, you will have received mine of the 4th, 11th, 14th, and 27th of July; and that you see your way clear to come to us. Blessed be God! we have reason to conclude the Spaniards have entirely left the colony; and we are now again very comfortably settled. The deliverance the Lord has wrought for us, by General Oglethorpe, I think, is the most remarkable I ever heard or read of, except some instances recorded in the Old Testament. I cannot now mention particulars. At Savannah, the poor people are almost all sick; at Frederica likewise, and at Mr. Bryan’s, and at other neighbours’, they are in the same condition. We also have many down. We have a good crop on the ground; but, except a few boys,have none to gather it. Brother Hunter” (the surgeon belonging to the Orphan House) “has his hands full, and is chiefly at Savannah. It is but little we buy abroad. We hunt, and kill our own stock; and have potatoes and corn enough of our own. I hope you are now on your passage to us. We cannot but expect you.”
Besides the Spanish invasion, Whitefield had another trouble in Georgia. Mr. Jonathan Barber, his lay-chaplain at the Orphan House, and Mr. Hunter, the house surgeon, had been arrested at Savannah, and imprisoned above a week, for privately insulting the Savannah clergyman. These and other matters are mentioned in the following letters. At the time when they were written, Whitefield was in the midst of the marvellous revival scenes at Cambuslang. The first was addressed to Mr. Barber, his recently imprisoned chaplain.
“Cambuslang, August 17, 1742.
“And has my dear brother Barber got the start of me? What, put into prison before me? I wish you joy, my dear brother, with all my heart. Had I been at Savannah, I would have come, and, if there had been need, would gladly have washed your feet. I doubt not but your imprisonment was for Christ’s sake. I wish you had told me who stood by at Savannah, and brought you refreshment. Greet them, and give them particular thanks in my name. I must write to the Trustees, and to others. I heard nothing of the affair, till I received your letter last week. A word or two of yours, to Mr.O——,” (the Savannah clergyman,) “I think a little too harsh; but Paul spoke once a little too harsh to the high priest. Our Jesus will overlook this, and will reward you for your imprisonment by-and-by.
“I cannot help believing that Georgia will yet be a glorious colony. The counsel of God shall stand. He surely put it into my heart to build the Orphan House. He certainly brought you to Georgia to superintend it. He will bless you and yours. I join in blessing God with you, and in admiring how He has spread a table for my dear family in that wilderness. I am kept from the least doubting. I am just now about to publish a further account of the Orphan House, and hope shortly to collect some more money towards its support.
“I am blessed with far greater success than ever; and Satan roars louder. You will see, by what I here send, how the archers, of different classes, shoot at me; but the Lord causes my bow to abide in strength, and enables me to triumph in every place. Last Lord’s-day, I believe, there were here thirty thousand people, and above two thousand five hundred communicants. The work spreads, and, I believe, will yet spread.”
Whitefield was young, but plucky. He was not disposedto submit silently to the high-handed acts of the small officials at Savannah. Hence the following, addressed to their superiors, the Honourable Trustees for Georgia:—
“Cambuslang, August 17, 1742.
“Honoured Gentlemen,—Letters, which I received last week from Georgia, occasion my troubling you with this. I find that Mr. Hunter and Mr. Barber have been taken up by a warrant, and were imprisoned above a week, for a thing which, I believe, none of you will judge cognisable by the civil magistrates. It seems that Mr. Barber, in a private conversation with Mr. O——, (who I suppose is the present minister of Savannah,) told him, ‘he was no Christian; that he wondered at the impudence of young men in subscribing articles they did not believe; and that he should think it his duty to warn his friends not to hear him.’
“I acknowledge, that such language was too harsh; but Mr. Hunter, who did not say near so much, was linked in the same prosecution, and imprisoned with him. Mr. Jones, who was then at Frederica, being informed of it, declared such a procedure to be illegal; and his Excellency General Oglethorpe desired my friends to lay the matter before the Board of the Honourable Trustees. They have sent to me a particular account of what has passed, which I will transmit to you, or, when I come to London, I will wait upon you in person. I find, also, that my friends were denied a copy of the proceedings in court; in which, I am persuaded, you will think they have been wronged. My friends require no satisfaction, but only desire that such a proceeding may be animadverted upon; knowing that otherwise it will be a great discouragement to people’s settling in Georgia.
“I am sorry, also, to inform you, honoured gentlemen, that five very small children, (Swiss or Dutch,) whose parents lately died in their passage from England, have had their goods sold at Vendue, and are bound out till the age of twenty-one years. This I think directly contrary to the grant given me by you; for, thereby, I was empowered to take as many orphans into the house as my fund would admit of.
“I understand, also, that the magistrates have been at the Orphan House, and claim a power to take away the children when they please, whether the children choose it, or complain of ill-treatment, or not. This grieves some of the children, and makes others of them insolent, who are, hereby, taught, that they have a power to go away when they will. This must be discouraging to those who are entrusted with their education; and who aim at nothing but the glory of God, the welfare of the colony, and the salvation of the children’s souls. I suppose the magistrates have taken such a liberty from the instructions which were sent from you some time ago; but Mr. Jones has told them, that, they have misunderstood you; and his Excellency General Oglethorpe, I find, has written to you about it.
“Our plantation thrives well; and Mr. Habersham hopes we shall dowith white servants alone. I will do all I can to promote the good of Georgia: only I beg that the management of the Orphan House and the orphans may be secured to me and my successors for ever; and that the magistrates be not suffered to disturb us, when there is no ground of complaint. They acknowledged, when at the Orphan House last, that the children were taken good care of, both as to their bodies and souls: will it not then tend much to the welfare of the colony, that the Orphan House should meet with all possible encouragement?
“His Excellency General Oglethorpe has informed my friend Mr. Habersham, that, if I desired it, he thought you would grant me a greater tract of land, which I should be obliged to give away in a certain term of years; and that we might have our own magistrates, as the people of Ebenezer have. I know not whether I shall desire such a favour; but, if I should, I desire to know what you, honoured gentlemen, would say to it. Many have applied to me respecting their settling in Georgia; but, hitherto, I could give them no encouragement. I wish I may be enabled to give them a great deal in the future.
“Honoured gentlemen, I do not desire to find fault. I doubt not but you have been prejudiced both against me and my friends. The event will shew what friends we are to Georgia. The Orphan House will certainly be of great utility to the colony; and the children educated therein will, I trust, be the glory of the society to which they belong. They are bred up to industry, as well as to other things; and are taught to fear God and honour the king. I heartily pray God to bless all who are concerned in the management of Georgian affairs.
“I hope to be in London in about two months. In the meanwhile, I would beg the favour of a line by your secretary, and I also entreat you, honoured gentlemen, to write to the magistrates of Savannah, to let the Orphan House managers alone. If I, or my friends, should happen to say or do anything amiss, I assure you, you shall have all possible satisfaction given you by them, and also by, honoured gentlemen, your very humble servant,
“George Whitefield.”
Such was Whitefield’s letter to the Trustees of Georgia, written in the midst of the great revival at Cambuslang.
On the same day, he wrote a long letter to his good friend, the Rev. Mr. Willison, of Dundee, who seems to have been far more anxious about Whitefield’s reputation than Whitefield was himself. The letter is historical, and extracts from it must be given.
“Cambuslang, August 17, 1742.
“Rev. and very dear Sir,—I heartily thank you for your concern about unworthy me. Though I am not very solicitous respecting what the world says of me, yet I would not refuse to give to any one, much less aminister of Jesus Christ, all reasonable satisfaction about my doctrine or conduct.
“I am sorry that ‘The Associate Presbytery’ have done me much wrong. As to what they say about the supremacy, my sentiments agree with what is said in the Westminster Confession of Faith (chapter xxiii.). I do own the Lord Jesus to be the blessed Head and King of His Church. I never abjured the Solemn League and Covenant; neither was it ever proposed to me to be abjured.
“As for my missives, if ‘The Associate Presbytery’ will be pleased to print them, the world will see that they had no reason to expect I would act in any other manner than I have done.
“What that part of my experience is that savours of the grossest enthusiasm, I know not. It is not specified; but this one thing I know, when I conversed with them, they were satisfied with the account I then gave of my experience, and also of the validity of my mission. Only, when they found I would preach the gospel promiscuously to all, and for every minister that would invite me, and not adhere only to them, one of them said, ‘That they were satisfied with all the other accounts which I gave of myself, except of my call to Scotland at that time.’ They would have been glad of my help, and would have received me as a minister of Jesus Christ, had I consented to preach only at the invitation of them and their people. I thought their foundation was too narrow for any high house to be built upon. When I was last in Scotland, I declared freely, (and I am more and more convinced of it since,) that they were building a Babel.
“At the same time, they knew very well, I was far from being against all church government. How can any church subsist without it? I only urged, as I do now, that, since holy men differ so much about the form, we should bear with one another, though, in this respect, we are not of one mind. I have often declared, in the most public manner, that I believe the Church of Scotland to be the best constituted National Church in the world; but, then, I would bear and converse with all others, who do not err in fundamentals, and who give evidence that they are true lovers of the Lord Jesus. This is what I mean by a catholic spirit.
“You know how strongly I assert all the doctrines of grace as contained in the Westminster Confession of Faith, and in the doctrinal Articles of the Church of England. I trust, I shall adhere to these as long as I live; because I verily believe they are the truths of God, and because I have felt the power of them in my heart.
“I am only concerned that good men should be guilty of such misrepresentations; but this teaches me, more and more, to exercise compassion towards all the children of God, and to be more jealous over my own heart, knowing what a fallible creature I am. I acknowledge that I am a poor blind sinner, liable to err; and I would be obliged to an enemy, much more to so dear a friend as you are, to point out to me my mistakes, as to my practice, or as to unguarded expressions in my preaching or writing.
“I am just about to print a further account of the Orphan House inGeorgia; and, having many other affairs of importance before me, can only now entreat the continuance of your prayers, and beg to subscribe myself,
“Yours, etc.,
“George Whitefield.”
Unfortunately, Whitefield’s troubles were not confined to Scotland and Georgia. Methodist affairs in Wales were far from being in a satisfactory state. Hence the following letter to Howell Harris:—
“Cambuslang, August 26, 1742.
“My very dear Brother,—I was glad, last night, to receive your letter. I love your simple, honest heart.
“The account, sent with this, will shew you how often I have been enabled to preach; but with what efficacy and success, pen cannot describe. The glorious Redeemer seems to be advancing from congregation to congregation, carrying all before Him.
“I am opposed on every side. The Messrs. Erskines’ people have kept a fast for me, and given out that all the work now in Scotland is only delusion, and by the agency of the devil.
“What you said about poor Wales affected me. I lay upon my face this day, and, for some time, pleaded, with groans unutterable, for direction in that and several other matters of great consequence. I fear my dear brother thinks too highly of me; but, if Christ is pleased to honour me so far, I shall be glad to help the brethren in Wales. I am sorry to hear there have been such divisions; but dividing times generally precede settling times.”
In the midst of all these altercations, it is refreshing to be able to introduce one of Whitefield’s filial outpourings to his mother, who was now an inmate of Whitefield’s house in Bristol.
“Cambuslang, August 26, 1742.
“Honoured Mother,—I rejoice to hear that you have been so long under my roof. Blessed be God that I have a house for my honoured mother to come to! You are heartily welcome to anything it affords, as long as you please. I am of the same mind now, as formerly. If need were, these hands should administer to your necessities. I had rather want myself, than you should. I shall be highly pleased when I come to Bristol, and find you sitting in your youngest son’s house. O that I may sit with you in the house not made with hands, eternal, in the heavens!
“My honoured mother, I am happier and happier every day. If any at Bristol enquire after me, please to tell them, I am well both in body and soul, and desire them to help me to praise free and sovereign grace. O that my dear mother may be made an everlasting monument of it!How does my heart burn with love and duty to you! Gladly would I wash your aged feet, and lean upon your neck, and weep and pray until I could pray no more. With this, I send you a thousand dutiful salutations, and ten thousand hearty and most humble thanks, for all the pains you underwent in conceiving, bringing forth, nursing, and bringing up your most unworthy, though most dutiful son, till death.
“George Whitefield.”
Whitefield’s second visit to Cambuslang was on Friday, August 13, 1742; and here, and in the surrounding neighbourhood, he spent the next three weeks. A glimpse of his enormous labours may be obtained from the following, which was written to a friend in London:—
“Cambuslang, August 27, 1742.
“A fortnight ago, I came to this place, to assist at the sacramental occasion, with several worthy ministers of the Church of Scotland. Such a passover has not been heard of. I preached once on the Saturday. On the Lord’s-day, I preached in the morning; served five tables; and preached again, about ten o’clock at night, to a great number in the churchyard. Though it rained very much, there was a great awakening. The voice of prayer and praise was heard all night. It was supposed, that, between thirty and forty thousand people were assembled; and that three thousand communicated. There were three tents. The ministers were enlarged, and great grace was among the people.
“On Monday, August 16th, at seven in the morning, the Rev. Mr. Webster preached, and there was a great commotion; and also in the third sermon of the day, when I preached.
“On Thursday, August 19th,[21] I preached twice at Greenock; on Friday, three times at Kilbride; on Saturday, once at Kilbride, and twice at Stevenson. On Sunday, August 22nd, four times at Irvine; on Monday, once at Irvine, and three times at Kilmarnock; on Tuesday, once at Kilmarnock, and four times at Stewarton; on Wednesday, once at Stewarton, and twice at Mearns; and yesterday, twice at this place. I never preached with so much apparent success before. The work seems to spread more and more. Oh, my friend, pray and give praise on behalf of the most unworthy wretch that was ever employed in the dear Redeemer’s service!”
This is a mere outline of a fortnight’s stupendous labours in the west of Scotland. The sacrament at Cambuslang was an event never to be forgotten. Thirteen ministers were present on Friday, Saturday, and Sunday; and, on Monday, twenty-four. “All of them,” wrote the Rev. Mr.McCulloch, the pastor of Cambuslang, “appeared to be very much assisted in their work. Four of them preached on the fast-day; four on Saturday; on the Sabbath I cannot tell how many; and five on Monday. Mr. Whitefield’s sermons, on Saturday and the two following days, were attended with much power, particularly on Sunday night, and on Monday; several crying out, and a great weeping being observable throughout his auditories. While he was serving some of the tables, he appeared to be so filled with the love of God, as to be in a kind of ecstasy, and he communicated with much of that blessed frame. The number present, on the Lord’s-day, was so great, that, so far as I can hear, none ever saw the like since the revolution, in Scotland, or even anywhere else, at any sacrament occasion. This vast concourse of people came, not only from the city of Glasgow, but, from many places at a considerable distance. It was reckoned, that, there were two hundred communicants from Edinburgh, two hundred from Kilmarnock, a hundred from Irvine, and a hundred from Stewarton. Some, also, were from England and Ireland. A considerable number of Quakers were hearers. The tables were all served in the open air, beside the tent below the brae. Some estimated the number of persons present at fifty thousand; some at forty thousand; and the lowest estimate was upwards of thirty thousand. Not a few were awakened to a sense of sin; others had their bands loosed, and were brought into the liberty of the sons of God;and many of God’s children were filled with joy and peace in believing.”[22]
Whitefield came back to Edinburgh early in September, and here he chiefly remained and laboured until his return to England at the end of October. His letters, during this interval of two months, are full of interest, and extracts from them must be given.
Already a scheme was contemplated to unite the Methodists in Wales into a separate connexion; and the following, addressed “to Howell Harris, in Hoxton, near London,” refers to this:—
“September 3, 1742.
“My very dear Brother,—Wales is upon my heart. I think to meet all the Brethren there together. As the awakening seems, in some measure, to be over, and there are so many living stones, it may be time to think of putting them together. May the great Builder of the Church guide and direct us! I am glad to hear that matters at Bristol are better than I expected. We have had most blessed days here. I and the people have been in the suburbs of heaven. Blessed be God! I live in heaven daily. O free grace!I feel myself viler, and yet happier, every day.”[23]
Whitefield’s friend, Gilbert Tennent, had been brought into contact with the Moravians, and had not liked them. Hence the following, which Whitefield wrote to a gentleman in America:—
“Edinburgh, September 13, 1742.
“I have just been writing to our dear brother, Gilbert Tennent. He speaks many things, which, I know, are too true of the Moravian Brethren; but his spirit seems to be too much heated, and, I fear, some of his own wildfire is mixed with that sacred zeal, which comes from God. I want to be more like Jesus, who sees all the quarrels and heart-risings of His children, and yet bears with, and loves them still. I confess, I am jealous over many, who talk and write of the Lamb, and who mimic some particular person in their outward way, but yet are not truly poor in spirit. They act too much like me, who, at my first setting out, imitated the outward show of humility in Monsieur Dezenly, before I got true simplicity of heart. At the same time, I would love all who love Jesus, though they differ from me in some points. The angels love all the true worshippers of Jesus everywhere, and why should not we? If our brethren will quarrel with us, let us not quarrel with them.”
In the same catholic spirit, Whitefield wrote as follows, to a friend in Pennsylvania:—
“Edinburgh, September 22, 1742.
“You cannot have a scene of greater confusion among you, than there has been in England. But, blessed be God! matters are brought to a better issue, and, though we cannot agree in principles, yet we agree in love. I have not given way to the Moravian Brethren, or to Mr. Wesley, or to any whom I thought in an error, no, not for an hour. But I think it best not to dispute, when there is no probability of convincing. Disputing embitters the spirit, ruffles the soul, and hinders it from hearing the still small voice of the Holy Ghost.”
To Mr. Habersham, the superintendent of his Orphan House, he wrote:—
“Edinburgh, September 24, 1742.
“My most endeared Friend and Brother,—With this, I send you a ‘Continuation of the Orphan House Account,’ which I have printed to satisfy the public, and to promote future collections. I yet owe upwards of £250 in England, upon the Orphan House account, and have nothing towards it. How is the world mistaken about my circumstances! worth nothing myself, embarrassed for others, and yet looked upon to abound in riches! Our extremity is God’s opportunity. O faith, thou hast an all-conquering power! I put my trust in God, and, through His mercy, I shall not miscarry. I pray for you. I think and dream of you almost continually. I long, I long to be with you, and, methinks, could willingly be found at the head of you, though a Spaniard’s sword should be put to my throat.
“Some of my friends in Philadelphia are suspicious that I am joined with the Moravian Brethren; but, indeed, I am not. My principles are still the same; only, as I believe many of them love the Lord Jesus, I would be friendly to them, as I would be to all others who bear the image of our common Master, notwithstanding some of my principles are as far distant from theirs as the east is from the west.”
The next extract, from a letter to a minister in Wales, affords a glimpse of Whitefield’s labours in Scotland, and announces his purpose to return to England. Perhaps, it ought to be premised, that, on Sunday, the 3rd of October, a sacrament was held at Kilsyth, in which a dozen ministers took part. The solemnities of the day began at half-past eight in the morning, and continued, without intermission, till half-past eight at night. During the day, twenty-two different services were held; and the number of communicants were nearly fifteen hundred. At Muthel, also, a gracious revival had been vouchsafed. After public worship in the kirk, crowds of people were wont to flock to the manse of the Rev. William Hally, the minister, who wrote,“Their mourning cries frequently drown my voice, so that I am often obliged to stop till they compose themselves.”[24]
“Edinburgh, October 6, 1742.
“The Lord has dealt bountifully with me. He gives me to rejoice in all His dispensations towards me. I am taught more and more, every day, to live by faith in the Son of God, who loved me, and gave Himself for me. God keeps me, and brings me where I would desire to be—at His feet, waiting His will, and watching the motions of His blessed Spirit, word, and providence. Here I find safety and refuge amidst the various storms of opposition and reproach with which I daily meet. God is onmy side: I will not fear what men or devils can say of or do unto me. The dear Messrs. Erskine have dressed me in very black colours. Dear men, I pity them. Surely they must grieve the Holy Spirit much. O for a mind divested of all sects and names and parties! I think, it is my one single aim to promote the kingdom of Jesus, without partiality and without hypocrisy, indefinitely amongst all. I care not if the name of George Whitefield be banished out of the world, so that Jesus be exalted in it.
“Glory be to His great name! we have seen much of His power in Scotland. The work in the west goes on and increases. Last Sabbath and Monday, things greater than ever were seen at Kilsyth. There is a great awakening also at Muthel. I preach twice every day with great power, and walk in liberty and love. In about three weeks, I purpose to leave Scotland; and hope, before long, to spend a month in Wales.I intend to travel through Newcastle and Yorkshire.[25]
“I have been much strengthened since the Spaniards invaded Georgia. I am, like the ark, surrounded with waves; but, through free grace, I am enabled to swim above all. Ere long, I shall rest on Mount Zion, in the arms of my beloved Jesus.”
Among the distinguished persons with whom Whitefield became acquainted in Scotland, was Lady Frances Gardiner, daughter of the Earl of Buchan, and wife of the celebrated Colonel Gardiner, who fell, in the service of his country, at the battle of Prestonpans, in 1745. The Colonel was now with his soldiers at Ghent; and to him Whitefield addressed the following characteristic letter:—
“Edinburgh, October 17, 1742.
“Honoured Sir,—Though I never had the pleasure of seeing you, I have often prayed for you. I hope you will not be offended with me for troubling you with this. Your honoured lady tells me you will not.
“Dear sir, I rejoice to hear that you are a good soldier of Jesus Christ, and that you delight to fight the Redeemer’s battles. May you be covered with all His armour, and be filled with all His fulness!
“I have the pleasure often to go without the camp, and to bear a little of His sacred reproach; and I prefer it to all the treasures in the world. Weak as I am, my Jesus makes me more than conqueror, through His love. He has brought mighty things to pass here, and gotten Himself the victory in many hearts. I trust not a day passes without some poor creature being plucked as a brand from the burning.
“I wish I could hear that God was more in the camp. Blessed be His name! for raising you up, to lift a standard for Him. May you be enduedwith the meekness of Moses, the courage of Joshua, the zeal of Paul, and a large portion of the blessed spirit of Christ!
“I hope, honoured sir, you will, now and then, remember me, a poor sinner, and speak a word for me to the King of kings and Lord of lords, that I may not turn my head in the day of battle, but rather die for Him, than, in any wise, deny Him. Neither you nor yours are forgotten by me. I am a poor creature, but happy, very happy, in the once crucified, but now exalted Jesus. For His sake, and in His great name, I beg leave to subscribe myself, honoured sir, your affectionate, humble servant,
“George Whitefield.”
Colonel Gardiner was as distinguished a Christian as he was a soldier. Nine days after the date of Whitefield’s letter, the Colonel wrote, as follows, to his friend Dr. Doddridge, of Northampton:—
“Ghent, October 16, 1742.
“I have received a letter from Mr. Whitefield. The accounts I have had of that man, both when in England and since I came here, have ravished my soul. If my heart deceives me not, I would rather be the persecuted, despised Whitefield, to be an instrument in the hand of the Spirit, for converting so many souls, and building up others in their most holy faith,than be the emperor of the whole world.”[26]
Towards the close of his visit to Scotland, Whitefield re-opened his correspondence with Wesley, the result of which was a perfect reconciliation. From this time, their mutual regard and friendly intercourse suffered no interruption, until Whitefield’s death, twenty-eight years afterwards. The following is one of the letters which, at this important period, passed between them:—
“Edinburgh, October 11, 1742.
“Reverend and dear Sir,—About ten days ago, I sent you a packet, by my dear wife, which I hope you will have received ere this comes to hand. Yesterday morning, I had your kind letter, dated October 5.
“In answer to the first part of it, I say, ‘Let old things pass away, and all things become new.’ I can heartily say ‘Amen’ to the latter part of it. ‘Let the king live for ever, and controversy die.’ It has died with me long ago.
“I shall not leave Scotland in less than three weeks.Before yours came, I had engaged to go through Newcastle,[27] in my way to London. I rejoice to hear the Lord has blessed your dear brother’s labours.
“I am enabled to preach twice daily, and find I walk in light and liberty continually. I thank you, dear sir, for praying for me, and thank our common Lord for putting it into your heart so to do. I have been upon my knees praying for you and yours. O that nothing but love, lowliness, and simplicity may be among us! The work is still increasing in Scotland. Dear friend, my soul is on fire. O let us not fall out in the way! Let us bear with one another in love. God be praised! for giving you such a mind. My kind love to all who love the Lord Jesus in sincerity. In much haste, and with great thanks for your last letter, I subscribe myself, reverend and very dear sir, your most affectionate, though younger, brother in the gospel of our glorious Emmanuel,
“George Whitefield.”
Before leaving Scotland, Whitefield made three collections for his Orphan House.In the park, at Edinburgh, on October 6, his congregation gave him the noble sum of £128 10s. 7d.;[28] and, on another occasion, they contributed £44. At Glasgow, also, the public collection and private donations amounted to the same sum as the first collection in Edinburgh, making £300 in all. Even the liberality of his friends excited the anger of his enemies. The Scots’ Magazine sneeringly remarked (pp. 459, 464):—
“By his affecting comments on the widow’s throwing her two mites into the treasury, many, who live on charity, have literally given him the whole of their living, and been obliged to beg their next meal. At his diets for collecting, when he has raised the passions of his audience by a suitable sermon, his next care is to ply them while in a right frame. For this purpose, he makes his last prayer very short; thereafter pronounces the blessing without singing psalms; and then immediately falls a collecting, in which he shews great dexterity.”
IN ENGLAND AND WALES.
November 1742 to August 1744.
WHITEFIELD left Scotland on November 1st, 1742; and arrived in London five days afterwards. He now resumed his ministry in his wooden Tabernacle, where, for some time past, Howell Harris had been officiating as his substitute. One of his first letters, in London, was addressed to his friend Habersham.
“London, November 12, 1742.
“My dearest Friend and Brother in a crucified Jesus,—How do I long to come over to see you, and the rest of my dear family! The cloud seems now to be moving towards America. I trust I shall be with you in a few months.
“The Lord did wonderful things for me and His people in Scotland. The concern expressed at my departure was unspeakable. I rode post from Edinburgh, and came here, in rather less than five days, on Saturday last.
“There seems to be a new awakening in London. We have been obliged to enlarge the Tabernacle. Dear Brother Harris has been sent with a sweet, searching commission. Brother Cennick is much blessed in Wiltshire. The word runs and is glorified in Wales. God is raising some fresh witnesses of the power of His dear Son’s blood in Gloucestershire. Blessed are the eyes which see the things that we see.
“The collections in Scotland were large. In Edinburgh, I collected £128 at one time, and £44 at another; and in Glasgow, about £128, with private donations. Blessed be God! I owe nothing now in England on the Orphan-house account; what is due is abroad. I think, since I have been in England, we have got near £1500. The Lord will provide what we want further. Glory be to His name!
“My wife lies now very weak. She was tossed for ten days in her voyage from Scotland. The ship was in imminent danger, but the Lord gave her much of His presence. I trust she will be ready shortly for another voyage.”
Whitefield spent nearly four months in London. His congregations, of course, were very large, and, in another respect, were remarkable. His friend Wesley was pre-eminentlyand almost exclusively the poor man’s preacher. It was otherwise with Whitefield. During the winter of 1742, the Earl and Countess of Huntingdon were constant in their attendance upon his ministry, and were often accompanied by his lordship’s sisters, the Ladies Hastings. Occasionally, Sarah, Duchess of Marlborough, and Catherine, Duchess of Buckingham, two of the most celebrated and remarkable women of their day, were among his hearers; so also was Lord Lonsdale, who had been one of the lords of the bedchamber, and constable of the tower. Charles, third Duke of Bolton; Lord Hervey, who had distinguished himself as an orator in both houses of Parliament, and who had held the offices of vice-chamberlain, and keeper of the privy-seal; and Lord Sidney Beauclerk, fifth son of the Duke of St. Albans, were likewise numbered among the young preacher’s auditors. Yea, even royalty itself, in the persons of William Augustus, Duke of Cumberland, youngest son of George II., and his brother Frederick, Prince of Wales,helped to swell some of Whitefield’s congregations.[29]
This is a remarkable fact, and, perhaps, may be partly accounted for by the favour with which Whitefield had been honoured by some of the aristocracy of Scotland. Between him and them a warm friendship had been created; and there can hardly be a doubt that this helped to secure him the attention of not a few of the nobility of England. As shewing his Christian intimacy with persons of distinguished rank in Scotland, the following letters, written within a fortnight after his arrival in London, will be useful. The first was addressed to Lady Frances Gardiner, the wife of the celebrated colonel.
“London, November 13, 1742.
“Honoured Madam,—Mindful of my promise, which I made before I left Edinburgh, I now steal a few moments to send your ladyship a letter of thanks. I trust it will find you sitting under the Redeemer’s shadow with great delight. It rejoiced me when I heard that God had blessed my unworthy ministry, to recover your ladyship from a state of darkness and spiritual desertion. Glory, glory be to rich, free, and sovereign grace! I trust you will now be kept in the love of God, and that no idol will interpose between you and the Redeemer. I hope thedear Colonel is now in his proper place, and that you can think of him without anxiety or distracting care. This is that freedom wherewith Jesus Christ makes us free: to love all things in Him, and for Him, and to love Him above all. Thus we have peace and joy. Whenever we deviate from it, we fall into darkness and distress of soul.
“We have blessed seasons in London. O who can express the loving-kindness of the Lord, or shew forth all His praise? We beg your prayers; and wishing you and your honoured Colonel all manner of prosperity, I am, etc.,
“George Whitefield.”
The following also was addressed to a titled lady in Edinburgh:—
“London, November 13, 1742.
“I hope this will find you a very poor sinner, sitting at the feet of Jesus. If I mistake not, your soul is athirst for God, yea, to be filled with all the fulness of God. Go on, dear madam. God will satisfy all your desires. He has promised, and He will perform. There is no end of His goodness.
“I believe your ladyship will hear shortly from Mr. Harris. He is a dear soul, and left London on Thursday last, full of simplicity and love. The work goes on bravely in Wales, and elsewhere. Surely it is the midnight cry. Surely the Bridegroom is coming. Methinks I hear your ladyship say, ‘Then I will make ready to go forth to meet Him.’ That you may be always ready to obey the most sudden call, is the hearty prayer of, etc.,
“George Whitefield.”
The next was written to one of the Scottish nobles:—
“London, November 15, 1742.
“My Lord,—My departure from Edinburgh was very sudden, and it was but a few days before I left, that I heard of your lordship’s illness. I have not been unmindful of you, and I trust, that, in answer to prayer, our Lord has rebuked your fever, and that this will find you risen and ministering unto Him. How apt are we, when in health, to follow Jesus afar off, and to fall into a Laodicæan spirit. May this sickness be a means of drawing you nearer to God!
“I am now in my winter quarters, preparing for a fresh campaign. Happy they who fight under the Redeemer’s banner!”
Whitefield’s “fresh campaign” included more than preaching. He lived in troublous times, and needed both “the sword and trowel.” Affairs in New England made him anxious. Hence the following to the Rev. Dr. Colman, of Boston:—
“London, November 18, 1742.
“Rev. and dear Sir,—The confusion in New England has given me concern; but our Lord will over-rule all for good. When I shall come to Boston, the Lord Jesus only knows. I believe it will not be long. I find I shall come in perilous times; but the all-gracious Saviour, who has helped me hitherto, will guide me by His counsel, and give me a true scriptural zeal. How hard it is to keep in the true narrow path, when speaking for the Lord Jesus! God preserve me, and all His ministers, from defending His truths and cause in our own, or under the influence of a false spirit! It destroys the cause we would defend. In Scotland, there have been, as yet, but few of the disorders complained of amongst you; but, as the work increases, I suppose, the stratagems of the enemy will increase also. This is my comfort—Jesus reigns.”
The Rev. John Meriton was encountering bitter opposition in the Isle of Man, and wished for Whitefield’s advice respecting his going to Georgia. Whitefield’s answer was as follows:—
“London, November 19, 1742.
“Rev. and dear Sir,—If the Lord has given you more zeal, I wonder not that you meet with more opposition. However, I would not have you rash or over-hasty in leaving the Isle of Man. Wait; continue instant in prayer; and you shall see the salvation of God. I have not heard from my family abroad for some time, and cannot give you any determinate answer about your going to Georgia, because I know not how their affairs stand. God will yet shew you what He would have you to do. Even so, Lord Jesus. Amen and amen!”
From New England and the Isle of Man, the reader must follow Whitefield to the principality of Wales. One of the Methodist Exhorters there had been indicted for holding a conventicle. Whitefield’s services were solicited on behalf of this luckless brother. He, at once, opened a correspondence with the Bishop of Bangor, on the subject; and the following is one of the letters that passed between them:—