At the very time when Wesley was founding Methodism in Bristol and
in London, certain charges were brought, by the Commissioners of the
General Assembly of the Church of Scotland, against the following
ministers of that community: namely, Ebenezer Erskine, of Stirling;
William Wilson, of Perth; Alexander Moncrieff, of Abernethy; James
Fisher, of Kinclaven; Ralph Erskine, of Dunfermline; Thomas Mair,
of Orwell; Thomas Nairn, of Abbots-hall; and James Thompson, of
Burntisland.
Ebenezer Erskine was ordained, at Portmoak, in 1703; and Ralph, at
Dunfermline, in 1711. The former was now sixty-one years of age,
and the latter fifty-six. Both the brothers had been educated in
the University of Edinburgh; were men of talent; were diligent
in the discharge of their parochial duties; and were eminently
successful in their ministry. For instance, Ralph writes: "Sabbath,
July 10, 1737. I preached at half-past seven in the morning. The"
(sacramental) "tables began to be served a little before nine, and
continued till about twelve at night, there being between four and
five thousand communicants."
The Erskines, however, were not only successful preachers and
pastors, but were reformers. When they disliked a thing, they said
so. They refused to take the oath of abjuration, not because they
were Jacobites, or disloyal to the House of Hanover; but because
the oath seemed to imply an approval of Episcopacy, and because its
avowed design was the security of the Church of England.
In other ways, they also made themselves singular. The dominant
party in the Church of Scotland were, if not hostile, yet
indifferent, to the most important doctrines of religion. To correct
prevailing and tolerated heresies, an old book was re-published,
entitled "The Marrow of Modern Divinity," and consisting chiefly
of extracts from Luther and other eminent Protestant divines. The
dignitaries of the Kirk condemned the book. The Erskines heartily
approved of it. A fierce controversy arose out of this.
Again: in 1712, Parliament revived the law respecting patronage in
the Church of Scotland. This led to great excitement, and great
wrongs. At the General Assembly in 1730, there were twelve cases of
appeal against the intrusion of obnoxious ministers. The Assembly
not only dismissed the appeals, but enacted that, henceforth,
no reasons of dissent "against the determination of Church
judicatories" should be entered on the record. Angry discussions
followed. Ebenezer Erskine, in 1732, laid before the Assembly a
"representation of grievances," signed by himself and others, and
spoke accordingly. In the same year, as moderator of the Synod of
Perth and Stirling, he opened the Synod, by preaching a sermon, in
the course of which he remonstrated against the act of the preceding
Assembly with regard to the settlement of ministers, alleging that
it was contrary to the word of God, and the established constitution
of the Church. For this, the Synod passed upon him a vote of
censure. Erskine appealed to the General Assembly; but the censure
of the Synod was confirmed, and Erskine was appointed to be rebuked
and admonished at the bar of the Assembly. He refused to submit to
this. His brother Ralph and the other ministers, already mentioned,
sympathised with him. Further agitation followed, and the result of
the whole was, the following charges were preferred against them:--
1. That they had seceded from the Church of Scotland by a
total withdrawing from attendance upon, and submission to, its
judicatories. 2. That they had formed them selves into a Presbytery,
and had exercised judicial presbyterial power, not only over their
own congregations, but also over the whole church. 3. That they
had published a printed paper, not only assigning the grounds of
their own irregular conduct, but condemning the Church and the
judicatories thereof. 4. That they had administered the sacraments
to persons of other congregations, without the knowledge or consent
of the ministers who had the pastoral oversight of such persons. 5.
That they had ordained elders, and had appointed and kept fasts in
different parts of the country, to the neglect of their own proper
ministerial work. 6. That they had licensed one or more persons to
preach. 7. That they had, "in a pretended judicial manner," annulled
"the sentence of the lesser excommunication," pronounced, by the
presbytery of Dumblain, upon Archibald Edmund, and had baptized
the said Archibald's child. 8. That they had taken upon them to
excommunicate David Lesley, in the parish of the West Kirk, near
Edinburgh. 9. That they had preached, and had baptized several
children, in the parish of West Kirk, without proper certificates
from the ministers of the said parish, etc., etc.[451]
[451] "Acts of Proceedings of Ministers and Elders, met at
Edinburgh, May 16, 1739."
Such, in substance, were the accusations which the two Erskines
and their friends were summoned to answer, in the presence of the
General Assembly, on the 10th of May, 1739. The accusations were
disregarded, and the recusant ministers were expelled. Up to this
period, the whole of the inhabitants of Scotland, with the exception
of a few Popish, Episcopalian, and Cameronian Dissenters, belonged
to the Established Church of the country. Now was instituted a new
sect, "The Associate Presbytery," or "United Secession Church."[452]
[452] In 1847, "The United Secession Church" and the "Presbytery of
Relief," which had its origin in the "deposition" of the Rev. Thomas
Gillespie, in 1752, were amalgamated, and took the designation,
"United Presbyterian Church." The former had four hundred
congregations, and the latter about one hundred.
That the Church of Scotland, as well as the Church of England,
needed a reformation, is a fact which cannot admit of doubt.
Abundant evidence might be adduced in proof of this. The following
selections must serve as specimens.
On December 3, 1736, the Erskines and their associates drew up
an "Act, Declaration, and Testimony, for the Doctrine, Worship,
Government, and Discipline of the Church of Scotland," in which it
was alleged:--
"1. No due care has been taken in _licensing_ young men as
_probationers_ for the holy ministry. Many have been licensed,
who, by their general and loose harangues in the pulpit,
discover their ignorance of Christ and Him crucified, and their
estrangement from the power of godliness. There is as little of
Christ to be found in their sermons as in the systems of heathen
morals.
"2. The acceptance of presentations has become fashionable; and
the judicatories of the Church, instead of checking this corrupt
practice, have so far encouraged it, that the settlement of
_presentees_ has been appointed, when almost the whole parish
was _dissenting_ and _reclaiming_.
"3. The _conduct_ of the General Assemblies of the Church has
not been _equal_ and _impartial_ in matters of doctrine.
"4. Several _arbitrary acts_ and _decisions_ have been framed
and passed by the General Assemblies of the Church, whereby the
government of the house of God has been undermined, and the
discipline sinfully perverted.
"5. All the above-mentioned steps of defection and apostasy
are followed with many evident signs and causes of the Lord's
departure; such as abounding profanity, impiety, and the vilest
immoralities of all sorts, wherewith the land is greatly
polluted. The profane diversions of the _stage_, together with
night _assemblies_ and _balls_, these sinful occasions of
wantonness and prodigality, are encouraged and countenanced in
the most considerable cities of the nation. Popish errors and
delusions abound more and more; and the abominable idolatry
of the mass is openly frequented, yet no proper or effectual
remedies are applied against this growing evil. Church
discipline is not duly exercised against Papists, according
to former laudable acts and constitutions of this Church. The
_penal statutes_ against _witches_ have, of late, been repealed,
contrary to the express letter of the law of God. The power of
religion is daily decaying through the land; the very form of it
is despised by many, and rested upon by others. Our _nobility_
and _barons_, who have sometimes displayed heroic zeal, have
generally burst the Lord's bonds asunder, insomuch that the very
form of family worship is either despised or neglected by the
most part of them. Our _burgesses_ and _commons_, for the most
part, know not the way of the Lord, nor the judgments of their
God. The _ministers_ in the house of God are under a more than
ordinary restraint of the Spirit of God; and he that speaks
against the prevailing evils makes himself a prey."
This is a dark picture; and the following is not brighter. It is
taken from a sermon, by Ebenezer Erskine, published in 1736, and
entitled, "The Tabernacle of David ruined by Man, and reared up by
the Mighty God."
"God has, in a great measure, departed from high and low,
rich and poor; departed from magistrates, ministers, and
people. Little of God is to be seen in ordinances, or in the
judicatories of His Church. Oh what barrenness under a dispensed
gospel! Oh what abounding profanity! what cursing and swearing!
what tyranny and oppression, particularly in ecclesiastical
liberties and privileges! How are intruders enrolled among the
number of the ambassadors of Christ! How are the privileges
of the Lord's people sacrificed, in order to compliment the
man with the _gold ring_ and the _gay clothing_! The land is
groaning under a weight of sin; and the sin of the land is
crying for vengeance from the hand of God. In many corners of
Scotland, an empty jingle of human oratory, and dry harangues
of heathenish morality, are substituted in the room of the
gospel of Christ; a natural kind of religion preached up, and
the supernatural mysteries of the gospel generally exploded,
as unfashionable among many of our young ministers! We have
ministers now-a-days, who, instead of teaching men to deny
themselves, do teach them, from press and pulpit, that self-love
is the foundation of moral virtue, and that carnal reason is the
first principle of religion. Although Arian, Socinian, Arminian,
and other detestable and abominable, errors are rampant, where
is there a suitable banner of a testimony united against them?
Higher censures have been inflicted upon men for preaching the
truths of God, than upon others for denying the supreme Deity
of the Son of God. As for formality of worship, look through
the most of our worshipping assemblies in Scotland, and we
shall find the carcase of worship, instead of the soul of it,
presented unto the living God. Nothing but dead ministers, and
dead people, dead preaching, hearing, praying, and praising.
The generality of ministers and people sit down with a form of
godliness, while the life and power of it are quite gone."
Three more extracts must suffice. The following is selected from a
pamphlet of sixty-three pages, published in 1733, with the title,
"The present State of the Church of Scotland, with the Duty of the
Members thereof enquired into, in a Sermon, at the opening of the
Synod of Perth and Stirling, October 9, 1733. By Mr. Henry Lindsay,
Minister of the Gospel at Rothkennar."
"Of late years, Atheism, Infidelity, and Profanity have abounded in
these lands. Many have cast off all fear of God. Our _youth of
better fashion_, and others who pretend to be wise above their
neighbours, have most shamefully degenerated into the grossest
errors. The preaching of Christ, in His person, offices, and
salvation, is become, by too many among us, as a subject out of
date; while our itching ears crave something that is new, and we
are rather pleased to have our imaginations and fancies tickled by
_polite phrases_ and _eloquent expressions_, than to have our hearts
affected with a sense of sin."
In 1733, Ebenezer Erskine published a sermon, entitled, "The Grones
of Believers under their Burdens," in which he says:--
"Oh how rampant are atheism and profanity! Impiety, like
an impetuous torrent, carries all before it. It is become
fashionable among some to be impious and profane. Religion
is faced down by bold and petulant wits. Our divisions also
are lamentable. Court and country, church and state, are
divided; ministers divided from their people, and people from
their ministers; and both ministers and people divided among
themselves; and every party and faction putting the blame upon
each other. The defections and backslidings of the Church
are innumerable. Public days of fasting and humiliation are
rare. How very few are they whose hearts are bleeding for the
abounding wickedness of the day! Many professors of religion
take to themselves a scandalous latitude in cursing, swearing,
lying, drinking, and cheating."
In 1744, the Erskines and their party published a pamphlet of 122
pages, with the title, "Act of the Associate Presbytery, concerning
the Doctrine of Grace." The following is an extract from it:--
"A flood of errors has broken in upon the land, whereby
the Lord's name is dreadfully dishonoured; the doctrine of
justification by grace is wofully corrupted; the proper
imputation of the righteousness of the Lord Jesus Christ, for
our justification before God, is denied; the foundations of our
holy religion are overturned; thousands of precious souls are
destroyed; and wide steps made towards popery and paganism.
There is a dreadful prevalency of Deism; the seed of Arianism
is sown; and there is also a general growth of Arminianism.
Profaneness and wickedness overspread the whole land. All ranks
of persons have corrupted their ways. The Holy Scriptures
are burlesqued. Popish errors and delusions are spreading.
The idolatrous mass is openly frequented. The name of God is
profaned by ordinary swearing and by perjury. The land is also
defiled with murders, drunkenness, prodigality, vanity in
apparel, foolish jesting, rioting, wantonness, yea, with open
adulteries and uncleanness of all sorts. Profane and sinful
customs are countenanced and encouraged, both at court, and in
some eminent places of the nation--such as the diversions of
the stage, masquerades, balls, and other similar seminaries of
lewdness and lasciviousness. Likewise fraud and injustice are
to be found amongst us; together with oppressions, lying, envy,
malice, evil-speaking, backbiting, falsehood, and covetousness."
This description of the state of things in Scotland is far from
nattering; but it is substantially correct. Scotland, as well as
England, needed a reformation; and it is not surprising that, when
Whitefield heard of the Erskines, he should sympathise with them. He
was the first of the Methodists who opened a correspondence with
the outcast ministers. Ralph Erskine writes:--
"April 17, 1739. I received a letter this month from Mr.
Whitefield, dated Bristol, March 10, 1739, shewing the great
outpouring of the Spirit in England and Wales, and his utility
in bringing home many souls to Christ; as also his hearing of
our success in Scotland, and desiring to have a line from me. I
did not suddenly answer, till I heard more about him, which I
did, both in public prints and by letters from London, having
written for an account of him."[453]
[453] "Life and Diary of Rev. Ralph Erskine," p. 287.
Erskine was satisfied with what he heard. In his diary, he
repeatedly mentions praying for Whitefield and his brethren.
Friendly letters were exchanged; and a correspondence continued
during the next two years.
As might naturally be expected, the Erskines attracted the attention
of Whitefield and the Wesleys. In some respects the men were
similar; in others they were widely different. The Erskines were
dissatisfied with the state of the Church of Scotland; and so were
Whitefield and the Wesleys with the state of the Church of England.
The Erskines were expelled from the Church of Scotland, and yet
claimed to be members of it. Whitefield and the Wesleys, though not
expelled from the Church of England, were practically silenced, for
almost all the pulpits of the Church were closed against them. The
Erskines were now tent-preachers, and preachers in the open-air;
so were Whitefield and his friends. The Erskines, though still
maintaining that they were members of the Church of Scotland,
were openly employed in organising a seceding church. Whitefield
and the Wesleys still called themselves members of the Church
of England; and yet they were actively, though unintentionally,
creating dissenting sects. Scotland greatly needed protesters like
the Erskines; and England greatly needed open-air preachers like
Whitefield and the Methodists.
A finer field of usefulness than Scotland, or one more adapted
to Whitefield's peculiar genius, doctrines, and mode of action,
it would have been difficult to find. Scotland had often had
meteor-like men, who had startled the country by their unexpected
advent and proceedings; and Whitefield was now added to the number.
The faith of Scotland, speaking generally, was, like that of
Whitefield, Calvinistic. Field-preaching--so offensive to the Church
dignitaries of England--was no novelty across the Tweed. During
the preceding century, Presbyterians, driven from their churches
by persecuting papists, had transmitted to their descendants a
partiality for religious assemblies in the fields. Everything seemed
to be in Whitefield's favour.
Still, the circumstances just mentioned were not the reasons why he
went to Scotland. As the reader has already seen, the Erskines and
their friends occupied the same position in Scotland that the Oxford
Methodists did in England. Both parties, without design, had become
national evangelists, and were strangely exciting the churches of
their respective countries.
The correspondence, begun in 1739, was continued. A month after
Whitefield's return to England in 1741, Ralph Erskine wrote to him
as follows:--
"DUNFERMLINE, _April 10, 1741_.
"REVEREND AND VERY DEAR BROTHER,--Glory to God! who has
enlightened you so clearly, and enabled you to give testimony
so faithfully, against the dangerous errors that are springing
up. Blessed be God! that you are set for the defence of the
gospel, and that I hear your song of distinguishing grace, and
of our Lord's powerful presence with you. Go on, dear brother,
in asserting and publishing the doctrine of sovereign grace,
reigning through His righteousness to eternal life; for this,
and only this gospel will be the organ of omnipotency, and the
power of God to the salvation of sinners. We and our people have
all a notion of you as being in the way of reformation. I am
persuaded that your coming to us would be matter of great joy.
How great is our need of such awakening gales of heaven, as you
speak of in the last visit you made to Georgia.
"Come, if possible, dear Whitefield, come. There is no face
on earth I would desire more earnestly to see. Yet, I would
desire it _only_ in a way that, I think, would tend most to the
advancing of our Lord's kingdom, and the reformation work, among
_our_ hands. Such is the situation of affairs among us, that,
unless you come with a design to meet and abide with us of 'The
Associate Presbytery,' and if you make your public appearances
in the places especially of their concern, I would _dread_ the
consequence of your coming, lest it should seem equally to
countenance our persecutors. Your fame would occasion a flocking
to you, to whatever side you turn; and, if it should be in their
pulpits, as no doubt some of them would urge, we know how it
would be improven against us. I know not with whom you could
_safely_ join yourself, if not with us.
"Mr. Wilson, in Perth, who teacheth as our Professor of
Divinity, has more candidates for the ministry under his charge
than most of the public colleges, except Edinburgh. I have two
sons with him, who seem to be promising youths.
"You are still dearer and dearer to me. By your last Journal, I
observed your growing zeal for the doctrine of grace.
"I am, reverend and dear brother, yours in Him, who is the best
centre of our love and union--_the Lord our righteousness_,
"RALPH ERSKINE."[454]
[454] "Life and Diary of Rev. Ralph Erskine," p. 322; and
_Evangelical Magazine_, 1814, p. 508; and Oliphant's Whitefield.
Edinburgh, 1826.
Whitefield's reply to this strange proposal, to join "The Associate
Presbytery," will be found in the following letters to Ebenezer
Erskine and his brother Ralph:--
"BRISTOL, _May 16, 1741_.
"REVEREND AND DEAR SIR,--I owe you much love. Only want of time
prevents my writing to you oftener.
"This morning I received a kind letter from your brother
Ralph, who thinks it best for me wholly to join 'The Associate
Presbytery,' if it should please God to send me into Scotland.
This I cannot altogether agree to. I come only as an occasional
preacher, to preach the simple gospel, to all who are willing
to hear me, of whatever denomination. It will be wrong in me to
join in a reformation, as to church government, any further than
I have light given me from above. If I am quite neuter as to
that in my preaching, I cannot see how it can hinder or retard
any design _you_ may have on foot. My business seems to be to
evangelise,--to be a Presbyter at large.
"When I shall be sent into your parts, I know not. I write this,
that there may not be the least misunderstanding between us. I
love and honour 'The Associate Presbytery.' With this I send
them my due respects, and most humbly beg their prayers. But let
them not be offended, if, in all things, I cannot immediately
fall in with them. Let them leave me to God. Whatever light He
is pleased to give me, I hope I shall be faithful to it.
"I love you tenderly, but am almost ashamed to subscribe myself
your brother in the best of bonds,
"GEORGE WHITEFIELD."
To Ralph Erskine, Whitefield wrote, on the same subject, as
follows:--
"LONDON, _June 4, 1741_.
"REVEREND AND DEAR SIR,--I have not yet determined the exact
time of coming to Scotland; but, I believe, I shall be with you
in about three months. I cannot but think that 'The Associate
Presbytery' are a little too hard upon me. If I am neuter as
to the particular reformation of church government till I
have further light, it will be enough. I come simply to preach
the gospel, and to be received only as an occasional itinerant
preacher by all, and not to enter into any particular connection
whatever. The Lord, I hope, will order my goings in His ways.
"I have need of your prayers. My trials are great, my comforts
far greater. We are likely to have settled Societies in several
places.
"I am, reverend and dear sir, your unworthy fellow-labourer and
affectionate brother and servant in Christ,
"GEORGE WHITEFIELD."
In reply to Whitefield's letter of May 16, the Rev. Ebenezer Erskine
wrote as follows:--
"HILLDOWN, NEAR DUNBAR, _June, 1741_.
"REVEREND AND VERY DEAR BROTHER--As our Assembly did last year
eject us from our churches, and exclude us from our ministry and
legal maintenance, for lifting up our reformation testimony; so,
from all I can hear, they have, in May last, appointed several
violent intrusions to be made upon Christian congregations;
whereby the flock of Christ is scattered more and more upon the
mountains. The wandering sheep come with their bleatings to 'The
Associate Presbytery;' whereby our work is daily increasing, in
feeding and rallying our Master's flock, scattered and offended
by the Established Church.
"From this, you will easily see what reason 'The Associate
Presbytery' have to say, 'Come over to Scotland, and help us!'
We hear that God is with you of a truth; and, therefore, we wish
for as intimate a connection with you as possible, for building
the fallen tabernacle of David in Britain, and particularly in
Scotland when you shall be sent to us.
"This, dear brother, and no party views, is at the bottom of any
proposal made by my brother Ralph, in his own name, and in the
name of his Associate Brethren. It would be very unreasonable
to propose or urge that you should incorporate as a member
of our Presbytery, and wholly embark in every branch of our
reformation, unless the Father of lights were clearing your way
thereunto. All intended by us, at present, is, that, when you
come to Scotland, your way may be such as not to strengthen the
hands of our corrupt clergy and judicatories, who are carrying
on a course of defection, and worrying out a faithful ministry
from the land.
"Far be it from us to limit your great Master's commission to
preach the gospel to every creature. We ourselves preach the
gospel to all, promiscuously, who are willing to hear us; but we
preach not upon the call and invitation of the ministers, but
of the people, which, I suppose, is your own practice now in
England. Should this also be your way when you come to Scotland,
it could do 'The Associate Presbytery' no manner of harm. But
if, besides, you could find freedom to company with us, to
preach with us and for us, and to accept our advices in your
work, while in this country, it might contribute much to weaken
the enemy's hand, and to strengthen ours in the work of the
Lord, when the strength of the battle is against us.
"I am truly sorry for the Wesleys--to see them so far left to
themselves. I have seen your letter to them, and praise the Lord
on your behalf, who enables you to stand up so valiantly for the
truth, and with so much light and energy.
"I am, etc.,
"EBENEZER ERSKINE."[455]
[455] Fraser's "Life of Ebenezer Erskine," pp. 424-427.
Thus the matter stood when Whitefield arrived in Scotland on July
30, 1741. Whatever might be the motives of the two Erskines, one of
them sixty years of age, and the other fifty-six, it was scarcely
a creditable proceeding to endeavour to inveigle an impulsive
young man of six-and-twenty to join himself to their own seceding
party. No doubt, they thought, that, in their present difficulties,
he might render them important service; for Whitefield was the
most popular preacher that England had; but they ought to have
remembered, that, however harsh the treatment to which he had been
subjected by the Church of which he was an ordained minister, he had
never formally severed his connection with that Church; and that
he had, again and again, declared his intention to be, at least
for some time to come, an itinerant preacher, ready to labour in
connection with all churches, but unwilling to become the settled
pastor of any one in particular.
Whitefield spent his first night in Scotland with Ralph Erskine, at
Dunfermline; who, the next day, wrote to his brother Ebenezer as
follows:--
"DUNFERMLINE, _July 31, 1741_.
"Mr. Whitefield came to me yesternight about ten. I had
conversation with him alone this forenoon. I only mention this
one thing about his ordination; he owned he then knew no other
way, but said he would not have it that way again for a thousand
worlds. As to his preaching, he declares he can refuse no call
to preach Christ, whoever gives it: were it a Jesuit priest or
a Mahomedan, he would embrace it for testifying against them.
He preached in my meeting-house this afternoon. The Lord is
evidently with him."[456]
[456] "Life and Diary of Rev. Ralph Erskine," p. 326.
Was Ralph Erskine strictly correct in his statement that Whitefield
said, if he had life to begin again, he would not be ordained a
minister of the Church of England "for a thousand worlds"? Many will
doubt this; others will believe it. Let it pass. The reader will
welcome Whitefield's own account of the first two services he held
in Scotland. In a letter to John Cennick, he wrote:--
"EDINBURGH, _August 1, 1741_.
"MY VERY DEAR BROTHER,--As the Messrs. Erskine gave me the first
invitation to Scotland, and have been praying for me in the most
public, explicit, I could almost say, extravagant manner, for
near two years past, I was determined to give them the first
offer of my poor ministrations. Accordingly, I went yesterday
to Dunfermline, where dear Mr. Ralph Erskine has got a large
seceding meeting-house. He received me very lovingly. I preached
to his and the town's people,--a very thronged assembly. After
I had done prayer, and had named my text, the rustling made by
opening the Bibles all at once quite surprised me,--a scene I
never was witness to before. Our conversation after sermon,
in the house, was such as became the gospel of Christ. They
entertained me with various accounts of the 'Seceders'' labours.
At one of their late occasions, a woman was so deeply affected,
that she was obliged to stop her mouth with a handkerchief to
keep herself from crying out. They urged a longer stay, in order
to converse more closely, and to set me right about church
government, and the solemn league and covenant. I informed them,
that, I had given notice of preaching in Edinburgh; but, as
they desired it, I would, in a few days, return, and meet 'The
Associate Presbytery,' in Mr. Ralph Erskine's house. This was
agreed on.
"Dear Mr. Erskine accompanied me, and, this evening, I preached,
to many thousands, in a place called _the Orphan House Park_.
The Lord was there. Immediately after sermon, a large company,
among whom were some of the nobility, came to salute me. Amidst
our conversation, came in a portly, well-looking Quaker, nephew
of Messrs. Erskine, formerly a Baptist minister in the north of
England, who, taking me by the hand, said, 'Friend George, I am
as thou art. I am for bringing all to the life and power of the
ever-living God; and, therefore, if thou wilt not quarrel with
me about my hat, I will not quarrel with thee about thy gown.'
In this respect, I wish all, of every denomination, were thus
minded.
"I find God has blessed my work in these parts. I am most
cordially received by many who love the Lord Jesus. I have just
been in company with a nobleman, who, I believe, truly fears
God; and also with a lady of fashion, who discovers a Christian
spirit. I already hear of great divisions; but Jesus knows how
to bring order out of confusion.
"Be pleased to read this to all in Wine Street" (Bristol), "and
remember me kindly to all who love the glorious Redeemer.
"I am, etc.,
"GEORGE WHITEFIELD."[457]
[457] Whitefield's Works, vol. i., p. 304; and "Life and Diary of
Rev. Ralph Erskine," p. 327.
In accordance with the intimation given in this letter, Whitefield
met "The Associate Presbytery," at Dunfermline, on Wednesday,
August 5, 1741. The ministers present were the Rev. Messrs. Ralph
and Ebenezer Erskine, Moncrieff, Gibb, Thomas and James Mair, and
Clarkson. Two elders were also present, namely, Messrs. James
Wardlaw and John Mowbray.[458]
[458] "Life and Diary of Rev. Ralph Erskine," p. 333.
Three days after this conference was held, Whitefield gave the
following account of it, to his friend Mr. Noble, of New York:--
"EDINBURGH, _August 8, 1741_.
"MY DEAR BROTHER,--'The Associate Presbytery' are so confined
that they will not so much as hear me preach, unless I will join
with them. Mr. Ralph Erskine, indeed, did hear me, and went with
me into the pulpit of the Cannongate Church. The people were
ready to shout for joy; but, I believe, it gave offence to his
associates.
"I met most of them, according to appointment, on Wednesday
last. A set of grave venerable men! They soon proposed to form
themselves into a presbytery, and were proceeding to choose
a moderator. I asked them for what purpose? They answered,
to discourse, and set me right about the matter of church
government, and the Solemn League and Covenant. I replied, they
might save themselves that trouble, for I had no scruples about
it; and that settling church government, and preaching about
the Solemn League and Covenant, was not my plan. I then told
them something of my experience, and how I was led out into my
present way of acting. One, in particular, said he was deeply
affected; and dear Mr. Erskine desired they would have patience
with me; for that, having been born and bred in England, and
having never studied the point, I could not be supposed to be
so perfectly acquainted with the nature of their covenants.
One, much warmer than the rest, immediately replied, 'that no
indulgence was to be shewn me; that England had revolted most
with respect to church government; and that I, born and educated
there, could not but be acquainted with the matter now in
debate.' I told him, I had never yet made the Solemn League and
Covenant the object of my study, being busy about matters, as I
judged, of greater importance. Several replied, that every pin
of the tabernacle was precious. I said, that, in every building,
there were outside and inside workmen; that the latter, at
present, was my province; that if they thought themselves called
to the former, they might proceed in their own way, and I
should proceed in mine. I then asked them seriously, what they
would have me to do? The answer was, that I was not desired to
subscribe immediately to the Solemn League and Covenant, but
to preach only for them till I had further light. I asked, why
only for them? Mr. Ralph Erskine said, 'they were the Lord's
people.' I then asked, whether there were no other Lord's people
but themselves; and, supposing all others were the devil's
people, they certainly had more need to be preached to; and,
therefore, I was more and more determined to go out into the
highways and hedges; and that, if the Pope himself would lend me
his pulpit, I would gladly proclaim the righteousness of Jesus
Christ therein. Soon after this, the company broke up; and one
of these, otherwise venerable men, immediately went into the
meeting-house, and preached upon these words, 'Watchman, what of
the night? Watchman, what of the night? The watchman said, The
morning cometh, and also the night; if ye will enquire, enquire
ye: return, come.' I attended; but the good man so spent himself
in the former part of his sermon, in talking against prelacy,
the Common Prayer Book, the surplice, the rose in the hat, and
such-like externals, that when he came to the latter part of his
text, to invite poor sinners to Jesus Christ, his breath was so
gone, that he could scarce be heard. What a pity that the last
was not first, and the first last!
"The consequence of all this was an open breach. I retired; I
wept; I prayed; and, after preaching in the fields, sat down
and dined with them, and then took a final leave. At table, a
gentlewoman said, she had heard that I had told some people
that, 'The Associate Presbytery' were building a Babel. I said,
'Madam, it is quite true; and I believe the Babel will soon fall
down about their ears.' But enough of this. Lord, what is man?
what the best of men? but men at the best! I think I have now
seen an end of all perfection. Our brethren in America, blessed
be God! have not so learned Christ. Be pleased to inform them of
this letter.
"Ever yours in our common Lord,
"GEORGE WHITEFIELD."
The only fact, that can be added to this simple statement, is found
in the following extract from a manuscript written by Ebenezer
Erskine:--
"As Mr. Whitefield shewed an inclination to proceed to a
conference about toleration, it was proposed, that, seeing
toleration of all sects is an opinion of his, it was thought
fit to consider what is the form of government Christ has laid
down in His word. And, agreeably to this, Mr. Whitefield put
the question, Whether Presbyterian government be that which is
agreeable to the pattern shewn in the mount? and, supposing that
it is, whether it excluded a toleration of such as Independents,
Anabaptists, and Episcopalians, among whom there are good men?
Mr. Ebenezer Erskine said to him, 'Sir, God has made you an
instrument of gathering a great multitude of souls to the faith
and professing of the gospel throughout England, and also in
foreign parts; and now it is fit that you should consider how
that body is to be organised and preserved; which cannot be
done without following the example of Paul and Barnabas, who,
when they had gathered churches by the preaching of the gospel,
visited them again, and ordained over them elders in every
city; which you cannot do alone, without some two or three met
together, in a judicative capacity, in the name of the Lord.
Unto all which, Mr. Whitefield replied, that he reckoned it his
present duty to go on preaching the gospel without proceeding to
any such work. It was urged that, after his death,--the flock
might be scattered, and fall into the hands of grievous wolves,
without any to care for them. He said, that he, being of the
communion of the Church of England, had none to join him in that
work; and that he had no freedom to separate from the Church of
England, until it excommunicated him."[459]
[459] "Life and Diary of Rev. Ralph Erskine," p. 335.
This is all the _authentic_ information that exists respecting the
memorable conference at Dunfermline. It is certainly amusing, and
invites criticism; but the reader must form his own judgment of the
chief actors in this ecclesiastical assembly. Suffice it to remark
here, that, Whitefield's friends of "The Associate Presbytery"
became extremely wroth; "From that time, they not only disavowed all
connection with him, but preached against him publicly, and even
went so far as to stigmatise him as an agent of the devil."[460]
This is not an unfounded assertion. In 1742, the Rev. Adam Gibb, one
of the members of "The Associate Presbytery," who met Whitefield at
Dunfermline on August 5, 1741, published a closely written pamphlet
of seventy-five pages, with the following title: "A Warning against
countenancing the Ministrations of Mr. George Whitefield, published
in the New Church at Bristow, upon Sabbath, June 6, 1742. Together
with an Appendix upon the same subject, wherein are shewn, that
Mr. Whitefield is _no_ Minister of Jesus Christ; that his _call_
and _coming_ to Scotland are _scandalous_; that his practice is
_disorderly_, and _fertile_ of disorder; that his _whole_ doctrine
is, and his success _must_ be, _diabolical_; so that people ought to
_avoid_ him, from _duty_ to God, to the Church, to themselves, to
their fellow-men, to posterity, and to _him_. By Adam Gibb, Minister
of the Gospel at Edinburgh." (12mo.) A few extracts from this sour
pamphlet must be given.
[460] "Life of Rev. John Erskine, D.D.," p. 96.
"It is no unusual thing with Mr. Whitefield, in his Journals,
to apply unto himself things said of and by the Christ of God.
In the 'Account of God's Dealings with Him,' he holds himself
out as comparable with Christ, at his birth in an inn, in his
suffering of thirst, and in the transition from suffering to
relief. The general scope of his Journals is to publish and
celebrate himself; the _matter_ thereof being generally such as
is for no man's advantage, nor worth any man's while to know. He
goes through the world preaching as some _notable_ person, or as
a general _quickener_ of ministers and people, while standing
_co-ordinate_ with none of them; and it is well known, that
much of his preaching is employed in publishing his own _sin_,
_sufferings_, _exaltation_, _achievements_, and _concern_ for
the salvation of men."
"As this foreigner" (Whitefield) "comes here without any
Scripture mission or call, so his known and avowed _principles_
are _prelatical_, and thus contrary to the word of God. His
_present_ ministrations have a _direct_ tendency to introduce
among us a _latitudinarian_ scheme; and particularly to make men
_sceptics_ as to the _discipline_ and _government_ of the house
of God. True, indeed, this is propagated under a very specious
pretence,--a _pretence_ of _universal charity_ for good men,
that differ about these things. And now matters are come to that
pass with many, that it is reckoned _uncivil_ and _uncharitable_
to make any ado about our _Reformation standards_ of discipline
and government, though founded in the word of God."
"That Mr. Whitefield is no minister of Christ appears from
the _manner_ wherein that office, he professes to bear, is
_conveyed_ to him. He derives it from a _diocesan bishop_, who
derives his office from the king, and the king professes not to
be a church-officer at all."
"The awful _profanation_ of the Lord's day, which the noise of
Mr. Whitefield's ministrations _introduces_, deserves especial
consideration. It is well known, that, on this day, multitudes
in Edinburgh wait publicly (and very indecently too) for his
appearance, through several hours before the time appointed
for it, and that while public worship is exercised through
the city, where these people profess no scruple to join. The
_profanity_ of this practice needs no proof, and the profanity
of _countenancing_ it needs as little."
"The complex scheme of Mr. Whitefield's doctrine is
_diabolical_, as proceeding through diabolical _influence_, and
applied unto a diabolical _use_, against the Mediator's glory,
and the salvation of men. This is the awful _point_ whereunto
the whole articles of our charge against him are gathered."
"We conclude, that, all Mr. Whitefield's _hearers_ are
_exposing_ themselves to _Satanical_ influence: and, from the
preceding reasonings, it follows, that all who _espouse_ his
way, must be either the formal _subjects_ of _such Satanical_
operation as we have been considering, or be _led_ by Satan
unto _blind_, _unreasonable_, and _furious contending_ for that
gloomy cause. Is not this, then, most _hellish hurt_, which they
acquire in countenancing him?"
"How _awful_ is the condition and progress of this man, while
_roaming_ about far and near, and warmly casting forth floods of
doctrine calculated for transmitting _devils_ into the _hearts_
of men! At the same time, God is giving up many ministers,
and multitudes of people, to run after him, over the belly of
_reason_ and _religion_; and to publish their embarking with
him, better than ever they did with the _Christ_ of God. Thus is
he, in the judgment of God, become a _plague_ to their _heads_,
_hearts_, and _eyes_, rendering them _blind_, _infatuated_,
and _furious_ in a new career of apostasy from God. They are
evidently given up to the lust of _Satan_, rendering them either
_patients_, _apprentices_, or _journeymen_, with reference to
the _drug_ of _Satanical_ doctrine that is now vended among us."
Such was the language used, concerning Whitefield, by one
of the very men who, only ten months before, had done their
utmost to induce him to identify himself with their "Associate
Presbytery."[461] And to shew that he was not an exception among his
brethren, it may be added, that, in 1744, "The Associate Presbytery"
itself published a long official document of 138 pages, in which,
after enumerating the sins of Scotland, they added:--
"The sins and provocations of this land are further increased
by the kind reception that many, both ministers and people,
have given to Mr. George Whitefield, a professed member and
priest of the superstitious Church of England; and by the great
entertainment that has been given to _latitudinarian tenets_,
as propagated by him and others; whereby any particular form
of church government is denied to be of Divine institution,
and also, whereby, under a pretence of _catholic love_, a
scheme is laid for uniting parties of all denominations in
church communion, in a way destructive of any testimony for the
declarative glory of Immanuel, as Head and King of Zion, and for
the covenanted reformation of this Church and land."[462]
[461] It is only just to Mr. Gibb to say, that, in after years, he
regretted the publication of his pamphlet. "At that time," said
he, "my blood was too hot, and I was unable to write with becoming
temper." ("Life and Diary of Rev. Ralph Erskine," p. 351.)
[462] Act of the Associate Presbytery for renewing the National
Covenant of Scotland. December 23, 1743.
Another pamphlet published against Whitefield was the following: "A
Letter, from a Gentleman in the Country to his Friend in Edinburgh,
concerning Mr. Wh--f--d: wherein his Mission, Doctrine, and
Character are impartially enquired into and examined. Edinburgh,
1741." (31 pp.) The writer wants to know Whitefield's authority for
preaching in Scotland, and asks, "Was there really a necessity for
sending down a young man, meanly educated, to teach the Scottish
clergy their duty, and direct them to more accuracy, life, and zeal
in the discharge of the several parts of their function?" He further
asks, "Shall I believe, what is told me, that, though Mr. Whitefield
has declared himself a member of the Church of England, yet, he has
not so much as once, since he came to Scotland, begun or concluded
his worship with the Lord's Prayer or the Doxology?" The general
conclusion of the writer is, that Whitefield "has more of craziness
than grace; and that this son of Levi takes far too much upon him."
To say the least, there was something pitiably mean in this action
of the men who had invited Whitefield to visit Scotland. Because
he declined to join their sect, they became his calumniating
enemies. There can be little doubt that their bigotry enhanced
Whitefield's popularity. He spent thirteen weeks in Scotland; and
his letters, written during this period, will amply prove what has
just been stated. At the risk of being prolix, somewhat copious
extracts must be given. At least thirty towns had the benefit of his
ministrations, though the first month seems to have been employed in
Edinburgh and its immediate neighbourhood. He writes:--
"EDINBURGH, _August 8, 1741_.
"On Sunday evening" (last), "I preached in a field near the
Orphan House, to upwards of fifteen thousand people; and on
Monday, Friday, and Saturday evenings, to near as many. On
Tuesday, I preached in the Cannongate Church; on Wednesday and
Thursday, at Dunfermline; and, on Friday morning, at Queen's
Ferry. Everywhere the auditories were large, and very attentive.
Great power accompanied the Word. Many have been brought under
convictions."[463]
[463] One of Whitefield's hearers wrote, under date of "Sunday,
August 9, 1741," as follows: "Numbers of all ranks, all
denominations, and all characters, come to hear him, though his
sermons abound with those truths which would be unwelcome from
the mouths of others. Three hours before noon he appoints for
people under distress to converse with him." (Gillies' "Memoirs of
Whitefield.")
To the Rev. Mr. Willison, minister at Dundee, he addressed the
following:--
"EDINBURGH, _August 10, 1741_.
"REVEREND AND DEAR SIR,--I just now had the pleasure of your
letter, for which be pleased to accept my hearty thanks.
"Glory be to free grace! Many are here brought under
convictions. The glorious Emmanuel is pleased to clothe His word
with power. I am amazed at His loving-kindness, and want heaven
and earth to join with me in praising His holy name.
"I wish you would not trouble yourself or me by writing about
the corruptions of the Church of England. I believe there is
no Church perfect under heaven; but, as God is pleased to send
me forth simply to preach the gospel to all, I think there is
no need of casting myself out. The divisions in Scotland are
affecting, and will occasion great searchings of heart."