"Ministers and people received Mr. Whitefield with raised
expectations, and found them all answered. We lead our people
to the crowded assemblies, but the Church ministers warn their
people against hearing him. The day he arrived, he preached in
our meeting-house to 5,000 hearers. He is a holy, fervent youth,
but I think has too much action with his fervour. He strikes
pleasing light in opening the Scripture, and has the greatest
command Over the affections of the audience, in the application,
I ever knew. We are, at times, all in tears. Young and old have
been greatly affected, and we have great reason to bless God for
his visit."[390]
[390] _Home Missionary Magazine_, 1827, p. 7.
These extracts are useful in shewing the impressions left on the
minds of Christian ministers and persons of education, who had been
among Whitefield's hearers. From Prince's "Christian History,"
published soon afterwards, we learn other facts. The Rev. Mr.
Prince, father of the publisher just mentioned, writes:--
"Though Mr. Whitefield, now and then, dropped expressions that
were not so accurate and guarded as we should expect from
aged and long-studied ministers, yet I had the satisfaction
to observe his readiness to receive correction as soon as
offered. He was a most importunate wooer of souls to come to
Christ. He applied his exhortations to the elderly people, the
middle-aged, the young, the Indians, and the negroes; and had a
most winning way of addressing them. He affectionately prayed
for our magistrates, ministers, colleges, candidates for the
ministry, and churches, as well as people in general. Multitudes
were greatly affected, and many awakened by his lively ministry.
Though he preached every day, the houses were exceedingly
crowded; and almost every evening the house where he lodged was
thronged to hear his prayers and counsels. He also preached in
several neighbouring towns; travelled and preached as far as
York, above seventy miles north-east of Boston; returned hither,
and gave us his farewell sermon on October 12. Upon his leaving
us, great numbers were concerned about their souls; so that our
assemblies were surprisingly increased, and the people wanted to
hear us oftener than ever."[391]
[391] The Rev. Nathaniel Appleton, D.D., who, after a faithful and
successful ministry of sixty-six years, died in 1784, preached, on
November 30, 1740, a sermon at Cambridge, from, "I have planted,
Apollos watered, but God gave the increase." The sermon was
published, and was stated to have been "occasioned by the late
powerful and awakening preaching of the Rev. Mr. Whitefield."
Colonel Brattle, a representative of Cambridge in the general court,
published two letters in the _Boston Gazette_, for April 20, and
June 29, 1741; in which he vindicated the college at Cambridge
against Whitefield's strictures upon it, but, at the same time,
admitted that, "by the preaching of Whitefield and Tennent, the
students _in general_ had been deeply affected, and their enquiry
now was, 'What shall we do to be saved?' These gentlemen," continues
the colonel, "have planted, Mr. Appleton has watered; but, after
all, it was God who gave the increase." Brattle adds, that "the
overseers of the college thought it proper to set apart the forenoon
of June 12, 1741, humbly to bless and praise the God of all grace
for His abundant mercy to that Society."
Thus was Whitefield employed, by God, in reviving religion in
American churches, as Wesley was in England. The two men had two
separate missions, and well they fulfilled them. Two months after
Whitefield's departure, he was succeeded in Boston, by Gilbert
Tennent, "a man," says the Rev. Mr. Prince,[392] "of considerable
parts and learning; free, gentle, condescending. Many had been
awakened by his ministry in New Jersey, where he lived; and he had
as deep an acquaintance with the experimental part of religion as
any I have conversed with. He seemed to have no regard to please
the eyes of his hearers with agreeable gesture, nor their ears with
delivery, nor their fancy with language; but to aim directly at
their hearts and consciences, to lay open their ruinous delusions,
to shew them their numerous secret, hypocritical shifts in religion,
and to drive them out of their deceitful refuge, wherein they made
themselves easy with the form of godliness without the power.
From the terrible and deep convictions he had passed through in
his own soul, he seemed to have such a lively view of the Divine
Majesty,--the spirituality, purity, extensiveness, and strictness
of His law, with His glorious holiness and displeasure at sin, His
justice, truth, and power in punishing the damned,--that the very
terrors of God seemed to rise in his mind afresh, when he displayed
and brandished them in the eyes of unreconciled sinners."
[392] The Rev. Thomas Prince was ordained pastor of the Old South
Church, Boston, as colleague with Dr. Sewall, in 1718. He was an
eminent preacher; and Dr. Chauncy pronounced him the most learned
man in New England, excepting Cotton Mather. For more than fifty
years, he availed himself of every opportunity of collecting public
and private papers relating to the civil and religious history of
New England; but, during the war of independence, his collection was
almost entirely destroyed. He received Whitefield with open arms;
and, amid all vicissitudes, remained his faithful friend. He died in
1758, aged 71.
Gilbert Tennent remained nearly four months in Boston, and was
marvellously instrumental in carrying on the work which had been
begun by Whitefield. His preaching was searching, and often
terrible. Many hundreds were convinced of sin by his powerful
ministry. The ministers of Boston were inspired with new faith, and
life, and power. "And now," says Mr. Prince, "was such a time as we
never knew. The Rev. Mr. Cooper was wont to say, that more came to
him, in one week, in deep concern about their souls, than had come
in the whole twenty-four years of his preceding ministry. I can also
say the same as to the numbers who repaired to me. Mr. Cooper had
about six hundred persons in three months; and Mr. Webb had, in the
same space, above a thousand. There repaired to us boys and girls,
young men and women, Indians and negroes, heads of families and
aged persons; some in great distress for fear of being unconverted;
others lest they had all along been building on a righteousness of
their own, and were still in the gall of bitterness and bond of
iniquity; some fearing lest the Holy Spirit should withdraw Himself;
others in great anxiety lest He should leave them for ever. Nor were
the same persons satisfied with coming once or twice, as formerly;
but they came again and again, I know not how often, complaining of
their evil and accursed hearts; of their past and present unbelief;
of their pride, hypocrisy, and perfidiousness; of their love and
captivity to sin; and of their utter impotence to help themselves,
or even to believe on Christ."
This wondrous movement continued for a year and a half after
Whitefield's departure from Boston. Thirty religious Societies were
instituted in the city. Ministers, besides attending to their usual
work, preached in private houses almost every night. Chapels were
always crowded. "The very face of the town seemed to be strangely
altered. Even the negroes and boys in the streets left their usual
rudeness, and taverns were found empty of all but lodgers." "Our
lectures," wrote Dr. Colman, in a letter to Dr. Isaac Watts, dated
September 15, 1741, "our lectures nourish, our Sabbaths are joyous,
our churches increase, our ministers have new life and spirit in
their work."[393]
[393] Gillies' "Historical Collections," vol. ii., pp. 163-183.
But it is time to follow Whitefield in his glorious wanderings.
Leaving Boston, on Monday, October 13, he proceeded to Concord,
"preached to some thousands in the open air, and collected about
£45 for the orphans." Next day, he preached at Sudbury and at
Marlborough. He writes:--
"When I came into the meeting-house at Marlborough, to my
surprise, I saw Governor Belcher there; and, though it rained,
and he was much advanced in years, he went with us as far as
Worcester.
"Wednesday, October 15. Perceived Governor Belcher to be more
affectionate than ever. After morning prayer, he took me by
myself, and exhorted me to go on in stirring up the ministers;
for, said he, 'reformation must begin at the house of God.' As
we were going to meeting, he said, 'Mr. Whitefield, do not spare
rulers any more than ministers, no, not the chief of them.' I
preached in the open air to some thousands. The word fell with
weight. After sermon, the governor remarked, 'I pray God, I may
apply what has been said to my own heart. Pray, Mr. Whitefield,
that I may hunger and thirst after righteousness.' Dinner being
ended, with tears in his eyes, he kissed me, and took leave of
me."
Two days afterwards, Whitefield arrived at Northampton, where, a few
years before, there had been a remarkable work of God. Northampton
was founded about the year 1655, and its population now consisted
of two hundred families. Its first minister was the Rev. Eleazar
Mather, who was ordained in 1669. He was succeeded, in 1672, by
the Rev. Mr. Stoddard, whose ministry was exercised at Northampton
for the long period of fifty-seven years, during which he had what
he called "five harvests," or revivals of religion. In 1729, Mr.
Stoddard died, and his grandson, Jonathan Edwards, took his place.
Mr. Edwards was not an orator, like Whitefield. He had no Boanergean
voice to thunder in the ear, nor had he physical power to "dang
to pieces" pulpits and Bibles. He was, says one who knew him, "a
preacher of a low and moderate voice, a natural way of delivery, and
without any agitation of body, or anything else in the manner, to
excite attention, except his habitual and great solemnity, looking
and speaking as in the presence of God, and with a weighty sense of
the matter delivered."[394]
[394] Gillies' "Historical Collections," vol. ii., p. 169.
At the time when Mr. Edwards commenced his ministry, the Northampton
Church was in a Laodicean state, and the town generally too much
resembled Sodom and Gomorrah. "Licentiousness," writes Mr. Edwards,
"prevailed among the youth of the town. Many of them were very much
addicted to night-walking, and frequenting the taverns. Very often
they got together, in conventions of both sexes, for mirth and
jollity, which they called frolics; and they would often spend the
greater part of the night in them." In 1735, a change took place.
Mr. Edwards, in his "Narrative of late Surprising Conversions in New
England," published in 1737, observes:--
"There was scarcely a single person in the town of Northampton,
either old or young, that was left unconcerned about the things
of the eternal world. Those, who were wont to be the vainest and
loosest, were now generally subject to great awakenings. The
town seemed to be full of the presence of God. It never was so
full of love, nor so full of joy; and, yet, so full of distress,
as it was then. There were remarkable tokens of God's presence
in almost every house. Our public services were beautiful."
This remarkable movement spread to South Hadley, Suffield,
Sunderland, Green River, Hatfied, West Springfield, Long Meadow,
Enfield, Westfield, Northfield, Windsor, Coventry, Durham,
Stratford, New Haven, Guildford, Mansfield, Preston, and other
places. Edwards calculated that three hundred were converted
in Northampton only; and the conversions in other towns were
proportionately numerous. The whole region, now visited by
Whitefield, had, five years before, been blessed with "showers of
blessing." How was Whitefield welcomed? The following are extracts
from his Journal:--
"Friday, October 17. We crossed the ferry to Northampton, where
no less than three hundred souls were saved about five years
ago. Their pastor's name is Edwards, successor and grandson
to the great Stoddard, whose memory will be always precious
in New England. Mr. Edwards is a solid, excellent Christian,
but, at present, weak in body. When I came into his pulpit, I
found my heart drawn out to talk of scarce anything besides
the consolations and privileges of saints, and the plentiful
effusion of the Spirit upon believers. When I came to remind
them of their former experiences, and how zealous and lively
they were at that time, both minister and people wept much.
"Saturday, October 18. At Mr. Edwards's request, I spoke to
his little children, who were much affected. Preached at
Hadfield, five miles from Northampton, but found myself not
much strengthened. Preached in the afternoon to Mr. Edwards's
congregation. God vouchsafed to give me an affecting prospect
of the upper world, and, therefore, I was enabled to speak with
some degree of pathos. Few eyes were dry, and it seemed as if a
time of refreshing was come from the presence of the Lord.
"Sunday, October 19. Preached this morning, and good Mr. Edwards
wept during the whole time of exercise. The people were equally
affected; and, in the afternoon, the power increased yet more.
"Monday, October 20. Left Northampton in the evening, and rode
eighteen miles to Westfield, where I preached next morning to
a pretty large congregation. Hastened to Springfield, crossed
a ferry, preached to a large auditory, and then returned and
preached to those who could not get over the ferry, by reason
of the wind. After I left Springfield, my horse, coming over a
broken bridge, threw me over his head, directly upon my nose. I
was stunned for awhile, my mouth was full of dust, and I bled a
little; but, falling upon soft sand, I got not much damage.
"Tuesday, October 21. Preached at Suffield, to several thousands
of people. A great impression was made. I insisted much, in my
discourse, upon the doctrine of the new birth, and also upon
the necessity of a minister being converted before he could
preach Christ aright. The word came with great power, and a
general impression was made upon the people in all parts of the
assembly. Many ministers were present, and most of them thanked
me for my plain dealing. One of them, however, was offended; and
so would more of his stamp, if I were to continue longer in New
England. Unconverted ministers are the bane of the Christian
Church. I honour the memory of that great and good man, Mr.
Stoddard; but I think he is much to be blamed for endeavouring
to prove that unconverted men maybe admitted into the ministry.
How he has handled the controversy I know not; but I believe no
solid argument can be brought in defence of such a doctrine. The
sermon lately published by Mr. Gilbert Tennent, entitled, 'The
Danger of an Unconverted Ministry,' I think unanswerable."[395]
[395] Though all held it desirable that a minister should be
converted, yet, many also entertained the pernicious theory of
Stoddard. Whitefield again and again, fearlessly attacked the
theory, and, thereby, gave great offence.
Thus ended Whitefield's first visit to Jonathan Edwards of
Northampton. A young lady, _née_ Miss Sarah Pierpont, but now the
wife of Edwards, wrote as follows:--
"_October 24, 1740._
"DEAR BROTHER JAMES,--I want to prepare you for a visit from
the Rev. Mr. Whitefield, the famous preacher of England. He
has been sojourning with us, and, after visiting a few of the
neighbouring towns, is going to New Haven, and from thence to
New York. He is truly a remarkable man, and, during his visit,
has, I think, verified all that we have heard of him. He makes
less of the doctrines than our American preachers generally do,
and aims more at affecting the heart. He is a born orator. You
have already heard of his deep-toned, yet clear and melodious,
voice. It is perfect music. It is wonderful to see what a spell
he casts over an audience by proclaiming the simplest truths
of the Bible. I have seen upwards of a thousand people hang on
his words with breathless silence, broken only by an occasional
half-suppressed sob. He impresses the ignorant, and not less the
educated and refined. It is reported that while the miners of
England listened to him, the tears made white furrows down their
smutty cheeks. So here, our mechanics shut up their shops, and
the day-labourers throw down their tools, to go and hear him
preach, and few return unaffected. A prejudiced person, I know,
might say that this is all theatrical artifice and display; but
not so will any one think who has seen and known him. He is a
very devout and godly man, and his only aim seems to be to reach
and influence men the best way. He speaks from a heart all
aglow with love, and pours out a torrent of eloquence which is
almost irresistible. I wish him success in his apostolic career;
and, when he reaches New Haven, you will, I know, shew him warm
hospitality.
"Yours, in faithful affection,
"SARAH."[396]
[396] Wakeley's "Anecdotes of Whitefield," p. 278.
So much from Jonathan Edwards's wife. What said Edwards himself? He
writes:--
"Mr. Whitefield came to Northampton about the middle of October,
1740, and preached four sermons in the meeting-house. The
congregation was extraordinarily melted by every sermon; almost
the whole assembly being in tears. His sermons were suitable to
the circumstances of the town; containing just reproofs of our
backslidings; and, in a most moving and affecting manner, making
use of our great mercies as arguments with us to return to God,
from whom we had departed. Immediately after this, the minds of
the people in general appeared more engaged in religion. The
revival at first was principally among professors, to whom Mr.
Whitefield had chiefly addressed himself; but, in a short time,
there was a deep concern among young persons. By the middle of
December, a very considerable work of God appeared, and the
revival continued to increase."
Thus, at Northampton, as in other places, Whitefield's visit was
the precursor of a religious revival. In this instance, the work
continued for the next two years. Very often the meeting-house was
"full of outcries, faintings, and convulsions." A great number of
children were converted. Congregations frequently remained, praying
and singing, for hours after the public service was concluded.
"The town seemed to be in a great and continual commotion, day and
night."[397]
[397] Prince's _Christian History_, No. 46.
After parting with Jonathan Edwards, Whitefield proceeded to New
York. At Hertford and Weathersfield, on October 22, he "preached
to many thousands, with much freedom and power." The day after, he
had a congregation of four thousand at Middletown; and then rode
to New Haven, where, says he, "I was most affectionately received
by Mr. Pierpont, brother to Mr. Edwards of Northampton." Here he
spent three days; and, of course, here he preached. At one of his
services, the governor, the Council, and the members of the Lower
House of Assembly formed part of his congregation. He also dined
with "the Rev. Mr. Clap,[398] Rector of New Haven College, about
one-third part as big as that of Cambridge, and containing about
a hundred students." Here he took the opportunity of "speaking
to the students, and shewing the dreadful ill consequences of an
unconverted ministry;" and, at his lodgings, he collected £35 for
his orphans in Georgia. Leaving New Haven, he preached at Milford,
Stratford, Fairfield, Newark, and Stanford. On these occasions,
many ministers were present, some of whom confessed they were not
converted. Before entering the province of New York, Whitefield
wrote:--
"I have now had an opportunity of seeing the greatest and
most populous part of New England. On many accounts, it
certainly exceeds all other provinces in America; and, for the
establishment of religion, perhaps all other parts of the world.
The towns all through Connecticut, and eastward toward York, in
the province of Massachusetts, near the river-side, are large
and well peopled. Every five miles, or perhaps less, you have
a meeting-house; and, I believe, there is no such thing as a
pluralist or non-resident minister in both provinces. God has
remarkably, at sundry times and in divers manners, poured out
His Spirit in several parts; and it often refreshed my soul to
hear of the faith of their good forefathers, who first settled
in these parts. Notwithstanding they had their foibles, surely
they were a set of righteous men. Many glorious men of God have
come out of their colleges. The civil government of New England
seems to be well regulated; and, I think, at the opening of
all their courts, either the judge or a minister begins with a
prayer. Family worship, I believe, is generally kept up; and the
negroes are better used than in any other province I have seen.
In short, I like New England exceeding well."
[398] The Rev. Thomas Clap, who died, at Scituate, in 1767, aged 63.
By some means, he became one of Whitefield's opponents, and will be
mentioned in subsequent pages.
Whitefield arrived at New York on Thursday, October 30, and was
again the guest of Mr. Noble. Here he spent four days. He writes:--
"Friday, October 31. Preached in good Mr. Pemberton's
meeting-house. Two or three cried out. Mr. Noble could scarce
restrain himself; and, look where I would, many seemed deeply
wounded.
"Saturday, November 1. Preached twice, as yesterday, to very
crowded auditories, and neither time without success.
"Sunday, November 2. Preached in the morning with some freedom.
In the evening, the whole congregation was alarmed. Crying,
weeping, and wailing were to be heard in every corner, and many
were to be seen falling into the arms of their friends.
"Monday, November 3. Preached both morning and afternoon, and
perceived the congregations still increase. There was a great
and gracious melting among the people both times. Near £110
currency was collected for the orphans; and, in the evening, at
seven, we took boat, and reached Staten Island about ten."
For many months, Whitefield had been living and working in close
connection with Presbyterian ministers. Most of them were ardent
admirers of the young evangelist; but some were critical and
distrustful. Hence the publication of a tract of thirty-two pages,
with the following Presbyterian title: "The Querists; or, an extract
of sundry passages taken out of Mr. Whitefield's printed Sermons,
Journals, and Letters; together with some Scruples proposed in
proper Queries raised on each remark. By some Church Members of the
Presbyterian Persuasion."[399] The "Querists," in their preface,
say, they "are at a loss what to make of some of Whitefield's
expressions; if they have any meaning at all, we fear it is a bad
one." The tract is calmly, but very keenly written; being, however,
purely doctrinal, it is scarcely necessary to furnish an outline of
its contents. Suffice it to say that Whitefield is treated fairly,
though with great fidelity.
[399] This small pamphlet, first published in Philadelphia, was
reprinted in London, in 1741, with two letters appended, written
by the Rev. Charles Tennent and a minister in Boston; and also
Whitefield's "Answer to the Querists." (8vo. 52 pp.) Tennent's
letter is dated Philadelphia, October 16, 1740; and, after admitting
that Whitefield had used unguarded expressions, says: "I believe Mr.
Whitefield to be sound in the faith, and a most eminent servant of
Jesus Christ."
While at New York, Whitefield wrote an answer to the Querists, which
was shortly published.[400] It is dated "November 1, 1740." A great
part of this production is too minute to be interesting to the
general reader. Whitefield, however, ingenuously confesses there
are passages in his printed sermons that he regrets. He writes:--
"I think it no dishonour to retract some expressions that
dropped from my pen before God was pleased to give me a more
clear knowledge of the doctrines of grace. St. Augustine, I
think, did so before me. The Lord's dealing with me was somewhat
out of the common way. I received the Spirit of adoption before
I had conversed with one man, or read a single book, on the
doctrine of 'free justification by the imputed righteousness of
Jesus Christ.' No wonder, then, that I was not so clear in some
points at my first setting out in the ministry. Our Lord was
pleased to enlighten me by degrees; and I desire your prayers,
that His grace may shine more and more in my heart, till it
breaks forth into perfect day."
[400] The following is the title of an American edition: "A
Letter from the Rev. Mr. Whitefield to some Church Members of the
Presbyterian Persuasion; in answer to certain Scruples and Queries
relating to some passages in his printed Sermons and other Writings.
To which is added two Letters from Nathaniel Lovetruth to the Rev.
Mr. Whitefield, containing some exceptions to his aforesaid Letter.
Third edition. Philadelphia: printed, South Carolina, Charleston.
Reprinted by Peter Timothy, 1741." (16mo. 8 pp.) There is nothing in
_Lovetruth's_ letters that is worthy of being quoted.
Whitefield then proceeds to notice all the passages in his sermons
to which the "Querists" objected, and adds:--
"And now, to convince you that I am not ashamed to own
my faults, I can inform you of other passages as justly
exceptionable. In my sermon on justification, I seem to assert
_universal redemption_, which I now absolutely deny. In my
'Almost Christian,' I talk of works _procuring_ us so high a
crown. In my sermon on 'the Marks of the New Birth,' I say,
'We shall endure to the end, _if we continue so_.' These,
and perhaps some other passages, though capable of a candid
interpretation, I now dislike; and, in the next edition of my
sermons, I propose to alter them. In the meanwhile, I shall be
thankful to any that will point out my errors; and I promise, by
Divine assistance, they shall have no reason to say that I am
one who hates to be reformed."
In 1739, there was published "An Abstract of the Life and Death
of Mr. Thomas Halyburton;" with a "Recommendatory Epistle" by
Whitefield, and a "Preface" of six pages by Wesley. In the
"Preface," Wesley introduced his doctrine of Christian perfection;
and, because Whitefield's "Recommendatory Epistle" stood in close
connection with Wesley's "Preface," the "Querists" suspected him of
holding Wesley's doctrine. In reference to this, Whitefield writes:--
"As for your insinuating that I countenance Mr. Wesley in his
errors, I do no such thing. I prefaced Halyburton's memoirs
before I saw what Mr. Wesley had written; and, since I have seen
it, have more than once said, 'If I had known what Mr. Wesley
had written, I would not have prefaced Halyburton at all.' I
have torn off that part of his preface from several of those
books which I have given away lately, and, by sundry letters,
have acquainted him in what, I think, in this particular, he
errs."
Whitefield then proceeds to deny the accusation that he was
an Antinomian, and refers to the objections of the "Querists"
concerning his favourable opinion of certain Quakers to whom he had
been introduced; after which he continues:--
"I am no friend to casting lots; but I believe, on extraordinary
occasions, when things can be determined no other way, God, if
appealed to, and waited on by prayer and fasting, will answer by
lot now, as well as formerly.
"Do not condemn me for preaching _extempore_, and for saying I
am helped _immediately_ in that exercise; when thousands can
prove, as well as myself, that it has been so. Neither should
you censure me as one that would lay aside reading. I am of
Bishop Sanderson's mind, 'Study without prayer, is atheism;
prayer without study, presumption.' Blame not me for the warmth
of some of my adherents, as you call them. One of your ministers
knows how sharply I rebuked one of them, for his warmth, at
Fagg's Manor. I am for loving as brethren, and wish all would
imitate the lowly Jesus; but I cannot discommend those, who,
in the spirit of meekness, exclaim against dry, sapless,
unconverted ministers. Such surely are the bane of the Christian
Church.
"Some of the latter part of your queries, for your own, and not
for my sake, I shall not mention. I hope I can say with more
sincerity than Hazael, 'Is your servant a dog, that he should do
what you suggest.' But I pray to God to forgive you. He knows
my heart. My one design is to bring poor souls to Jesus Christ.
I desire to avoid extremes, so as not to be a bigot on the one
hand, or confound order and decency on the other. And I could
heartily wish that the reverend Presbytery, when they advised
you to publish your queries, had also cautioned you against
dipping your pen in so much gall."
Whitefield's answer to the "Querists" might easily be criticised;
but, except as it reveals his principles and character, we are
inclined to let it pass.
When he left New York on November 3, he proceeded to Philadelphia,
which he reached five days afterwards. On the way, he preached at
Staten Island, Newark, Baskinridge, New Brunswick, and Trenton. At
the first-mentioned place, his pulpit was a waggon; and, in his
congregation, a young man, in the greatest distress, begged him to
pray for his conversion; and a grey-headed one told him, that, by
his ministry, he had been brought out of darkness into light. Here
also he was met by Gilbert Tennent, and by Mr. Cross, the minister
of Baskinridge. Tennent told him of his glorious success in West
Jersey and in Maryland; and Cross rejoiced his soul by relating
"the great and wonderful things" he had recently witnessed in his
congregations at Baskinridge. At Newark, after he had preached, the
house, in which he lodged, was filled with young men, all weeping
for their sins. At Baskinridge, he had a crowd of three thousand
people. He writes:--
"In every part of the congregation, some one or other began to
cry out, and almost all were melted into tears. A little boy,
about eight years of age, wept as though his heart would break.
Mr. Cross took him up into the waggon, which so affected me,
that I broke from my discourse, and told the people that, since
old professors were not concerned, God, out of an infant's
mouth, was perfecting praise; and the little boy should preach
to them. After sermon, Mr. ---- gave notice of an evening
lecture in his barn. Mr. Gilbert Tennent preached first; and
I then began to pray, and gave an exhortation. In about six
minutes, one cried out, 'He is come, He is come!' and could
scarce sustain the manifestation of Jesus to his soul. The eager
crying of others, for the like favour, obliged me to stop; and I
prayed over them, as I saw their agonies and distress increase.
Most of the people spent the remainder of the night in prayer
and praises."
At New Brunswick, Whitefield received encouraging letters from
Savannah, and wrote: "I resolved to give up the Savannah living. A
parish and the Orphan House, which I must travel to provide for, as
well as to preach, are too much for me." Here, also, he and Gilbert
and William Tennent had prayer together, and arranged that Gilbert
should go and help to carry on the work of God at Boston. "We parted
in tears," says Whitefield; "but with a full assurance that we
should see and hear great things before we met again."
Before proceeding farther, extracts from Whitefield's letters must
be introduced. They were all written within two days after his
arrival at Philadelphia.
The following was addressed to the Honourable Jonathan Belcher,
Governor of New England, and refers to Gilbert Tennent's mission,
just mentioned:--
"I snatch a few moments to send your excellency my
acknowledgments for all the honours received at Boston; they
are much upon my heart. Great things hath the glorious Emmanuel
done for me and His people on the way here. The word has been
attended with much power. Surely our Lord intends to set America
in a flame. This week, Mr. Gilbert Tennent purposes to set out
for Boston, in order to blow up the fire lately kindled there.
I recommend him to your excellency as a solid, judicious, and
zealous minister of the Lord Jesus Christ. He will be ready to
preach daily. I suppose his brethren" (the Presbyterians) "will
readily open their doors. May the Lord, at the same time, open
the people's hearts, that they may diligently attend to the
things that shall be spoken!
"Dear sir, the welfare of your own soul lies upon me night
and day. I remember your tears; I remember your excellency's
words, 'Mr. Whitefield, pray that I may hunger and thirst after
righteousness.' O how did these words rejoice me! May God give
you to see and follow the simplicity of the blessed Jesus!
Whilst you are in the world, may you not be of it! May you be
dead to magnificence, and alive to nothing but what leads you
directly to your God! Honoured sir, I make no apology for this
freedom. Your excellency bid me not spare rulers; no, not the
chief of them. Indeed, I long after your salvation. O that I
could do anything to promote it!"