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 in Scotland, 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 all sides, 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 work of 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. By Jonathan
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 possibly
could 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 disposed to 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.’