of Rome, as light to darkness. They are the very doctrines
for which Ridley, Latimer, Cranmer, and so many of our first
reformers burnt at the stake. And, I will venture to say, they
are doctrines which, when attended with a divine energy, always
have made, and, maugre all opposition, always will make, their
way through the world, however weak the instruments, who deliver
them, may be.”
Then, again, the object at which Whitefield and his friends were aiming
is thus described:――
“To awaken a _drowsy_ world; to rouse them out of their
_formality_, as well as profaneness, and put them upon seeking
after a _present and great salvation_; to point out to them a
_glorious rest_, which not only remains for the people of God
_hereafter_, but which, by a _living faith_, the very chief of
sinners may enter into even here, and without which the most
blazing profession is nothing worth――is, as far as I know,
the one thing――the grand and common point, in which all the
_Methodists’_ endeavours centre. This is what some of all
denominations want to be reminded of; and to stir them up to
seek after the life and power of godliness, that they may be
Christians, not only in _word and profession_, but in _spirit_
and in _truth_, is, and, _through Jesus Christ strengthening me_,
shall be the one _sole_ business of my life.”
Answers to Bishop Lavington were also written by Wesley, and by the
Rev. Vincent Perronet. On the bishop’s side there was published, “A
Letter to the Rev. Mr. George Whitefield, occasioned by his ‘Remarks
on a Pamphlet, entitled, The Enthusiasm of the Methodists and Papists
compared.’” (8vo. 59 pp.) Among other railing accusations, the author
charges the poor Methodists with making their followers mad; and
broadly asserts that some of them have committed murders in Wales, and
are now hanging in chains for their crimes. Whitefield was represented
as having “a windmill in his head,” and going “up and down the world
in search of somebody to beat out his brains.” It is a curious fact,
however, that the pamphleteer attacked the Rev. Griffith Jones, who
had recently published his Welsh Catechism, more virulently than he
attacked Whitefield. The same gentleman (he calls himself a “Layman”)
published a second pamphlet, with the title, “A Second Letter to the
Rev. Mr. George Whitefield, occasioned by his Remarks upon a Pamphlet,
entitled, The Enthusiasm of Methodists and Papists compared. In this,
Mr. Whitefield’s claim to the doctrine of the 9th, 10th, 11th, and
12th Articles of the Church of England is examined; as also that of
his great Mr. Griffith Jones, of Landowror, to the doctrine of the 17th
Article; together with some further account of the fire kindled by them
both in North and South Wales.” (8vo. 111 pp.) The writer was a man of
learning, and, though a layman, was well acquainted with theology. The
fault of his productions is their bitterness, and their publication
of false and even obscene stories. He charges the Welsh Methodists
with the practice of adultery, and with holding the doctrine that
fornication among themselves was not a sin. He asserts that “Most of
the Methodist teachers in Wales are become Father Confessors;” and that
one of them, Will Richard, a cobbler, “when he forgives the sins of
any person, delivers the party a paper, which, upon its being produced,
will procure him or her admittance into heaven.” There are other
stories too impure to be reproduced.
It may be added, that such was the public importance attached to the
production of Lavington and the reply of Whitefield, that the _Monthly
Review_, for 1749, devoted not fewer than twenty-eight of its pages to
an examination of them.
Whitefield’s “Remarks” being finished, he wrote to his friend Hervey,
as follows:――
“LONDON, _April 5, 1749_.
“REV. AND DEAR SIR,――I suppose you have seen my pamphlet
advertised. I want to publicly confess my public mistakes. O
how many, how great they have been! How much obliged I am to my
enemies for telling me of them! I wish you could see my pamphlet
before it comes out. O that it may be blessed to promote God’s
glory and the good of souls!
“You will be glad to hear that our Lord has given us a good
passover” (Easter), “and that the prospect is still encouraging
among the rich. I intend to leave town in about a week, and to
begin ranging after precious souls.
“You judge right when you say I do not want to make a sect,
or set myself at the head of a party. No; let the name of
Whitefield die, so that the cause of Jesus Christ may live. I
have seen enough of popularity to be sick of it, and, did not
the interest of my blessed Master require my appearing in public,
the world should hear but little of me henceforward. But who
can desert such a cause? Who, for fear of a little contempt and
suffering, would decline the service of such a Master?”
Whitefield here mentions “the prospect among the rich,” but says
nothing of the poor. It must not be inferred, however, that his
labours and success among the latter were at all abated. The author of
“The Life and Times of the Countess of Huntingdon” gives an instance,
belonging to this period, which is worth relating. While the rich
assembled in her ladyship’s drawing-room, the poor filled her kitchen.
Certain ladies having called to pay a visit to the Countess, she asked
them if they had heard Mr. Whitefield preach; and, upon being answered
in the negative, she expressed a wish that they should attend his
preaching on the day following. The ladies did so; and the Countess,
when they next met, enquired how they liked him. “O my lady,” they
answered, “of all the preachers we ever heard, he is the most strange
and unaccountable. Among other preposterous things, he declared that
Jesus Christ is so willing to receive sinners, that He does not object
to receive even the devil’s _castaways_! My lady, did you ever hear of
such a thing since you were born?” Her ladyship acknowledged that the
language was a little singular, but, as Mr. Whitefield was in the house,
she would send for him, and he should answer for himself. Whitefield
came; the previous conversation was repeated; and he said: “My lady, I
must plead guilty to the charge; whether I did right or otherwise, your
ladyship shall judge from the following circumstance. Half an hour ago,
a poor, miserable-looking, aged female requested to speak with me. I
desired her to be shewn into your parlour. She said, ‘Oh, sir, I was
accidentally passing the door of the chapel where you were preaching
last night, and I went in, and one of the first things I heard you say
was, that Jesus Christ was so willing to receive sinners, that He did
not object to receiving the devil’s castaways. Now, sir, I have been on
the town many years, and _am so worn out in his service_, that, I think,
I may with truth be called one of the devil’s castaways. Do you think,
sir, that Jesus Christ would receive me?’ I,” said Whitefield, “assured
her there was not a doubt of it, if she was but willing to go to Him.”
The sequel of the story was, the poor creature was converted, and died
testifying that the blood of Christ can cleanse from all
unrighteousness.
On leaving London, Whitefield proceeded to Gloucester and Bristol.
Early in the month of May, he went to Portsmouth, where he spent near
a fortnight, preaching with a success which was marvellous even to
himself. Writing to Lady Huntingdon, on May 8th, he says:――
“The night after I came here” (Portsmouth), “I preached to many
thousands, a great part of whom were attentive, but some of the
baser sort made a little disturbance. On the Friday evening”
(May 5th), “I preached at Gosport, where the mob has generally
been very turbulent; but all was hushed and quiet. Every time
I have preached, the word has seemed to sink deeper and deeper
into the people’s hearts.”[235]
On May 11th, he wrote to the Rev. Mr. M’Culloch, Presbyterian minister,
at Cambuslang:――
“I have been preaching at Portsmouth every day, for a week past,
to very large and attentive auditories. I hear of many who are
brought under convictions; prejudices seem to be universally
removed; and a people who, but a week ago, were speaking all
manner of evil against me, are now very desirous of my staying
longer among them. What cannot God do?
“At London, real good has been done among the rich, and the poor
receive the gospel with as much gladness as ever. Mr. Harris and
some others have agreed to continue preaching at the Tabernacle,
and elsewhere, as formerly. I should be glad to hear of a
revival at Cambuslang; but you have already seen such things as
are seldom seen above once in a century.”
On the day following, in a letter to the Countess Delitz, he says:――
“A wilderness is the best name this world deserves. Ceiled
houses, gaudy attire, and rich furniture, do not make it appear
less so to a mind enlightened to see the beauties of Jesus of
Nazareth. The preaching of the cross has been much blessed here.
Multitudes daily attend, and many are much affected. It would
please your ladyship to see the alteration that has been made in
a week.”
On the same day, he wrote to Lady Fanny Shirley:――
“What a glorious opportunity is now afforded you, to shew, even
before kings, that we are made kings indeed, and priests unto
God, and that it is our privilege, as Christians, to reign over
sin, hell, the world, and ourselves. O the happiness of a life
wholly devoted to the ever-blessed God, and spent in communion
with Him! It is indeed heaven begun on earth. I trust, some in
these parts, who a few days ago had never heard of this kingdom
of God, now begin to look after it. I have not seen a more
visible alteration made in a people for some time. Thousands
have attended, in the greatest order; and numbers are affected.”
On Monday, May 15, Whitefield set out for Wales, taking Salisbury
and Bristol on his way. In ten days, he reached his wife’s house at
Abergavenny, where he spent forty-eight hours of “sweet, very sweet
retirement,――so sweet,” says he, “that I should be glad never to be
heard of again. But this must not be. A necessity is laid upon me; and
woe is me, if I preach not the gospel of Christ.”
Whitefield’s was a warm heart. Distress in others always moved him. His
sympathy was not restrained by bigotry. In the fullest sense, it made
him a good Samaritan. While at Abergavenny, he wrote to a friend in
London, who had charge of “the poor widows, and the other Tabernacle
petitioners,” and laid before him a case of need, which he wished to
be relieved out of the Tabernacle funds. “On Thursday,” says he, “I
saw Mr. E―――― I――――, the Dissenting minister, and found him very meanly
apparelled. He is a most worthy man. Some time ago, he sold £15 worth
of his books, to finish a small meeting-house, in which he preaches.
He has but £3 per annum from the fund, and about as much from his
people. He lives very low, but enjoys much of God; and has as great
understanding of the figurative parts of Scripture as any one I know.
He is a Zacharias, and his wife an Elizabeth. Four or five guineas
might be bestowed on them. What a scene will open at the great day!
How many _rich priests_ will stand confounded, whilst the poor despised
_faithful ministers_ of Christ shall enter, after all their tribulation,
into the joy of their Lord!”
Whitefield spent a glorious month among the Welsh mountains. In a
letter, dated “Carmarthen, June 5, 1749,” he writes: “I am still in
suspense about my wife;[236] but, what is best, (glory be to God!) the
gospel runs, and is glorified. I have preached fourteen times within
the past eight days, and the word has everywhere fallen with weight and
power. Yesterday was a great day here.”
From Carmarthen, Whitefield proceeded to Haverfordwest, where, on June
8th, he wrote to Lady Huntingdon:――
“Congregations grow larger and larger. All the towns hereabout
are quite open for the word of God. Yesterday, I preached near
Pembroke; to-day and next Lord’s-day, I am to preach here;[237]
and to-morrow, at St. David’s. Not a dog stirs a tongue.
The mayor and gentlemen at Pembroke were very civil; and the
young men bred up at Carmarthen Academy were much taken. The
congregations consist of many thousands, and their behaviour is
very affecting. Indeed, we have blessed seasons. O free grace!”
Whitefield got back to Bristol on June 23. Hence the following,
addressed to the Rev. James Hervey:――
“BRISTOL, _June 24, 1749_.
“Yesterday, God brought me here, after having carried me a
circuit of about eight hundred miles, and enabled me to preach,
I suppose, to upwards of a hundred thousand souls. I have been
in eight Welsh counties; and, I think, we have not had one dry
meeting. The work in Wales is much upon the advance, and is
likely to increase daily. Had my dear Mr. Hervey been there to
have seen the simplicity of the people, I am persuaded, he would
have said, ‘_Sit anima mea cum Methodistis!_’ But every one to
his post. On Monday or Tuesday next, I set out for London. Good
Lady Huntingdon is here,[238] and goes on, in her usual way,
doing good.”
The Honourable Jonathan Belcher has been mentioned as one of the
early friends of Whitefield. For eleven years, from 1730 to 1741,
this gentleman was the governor of Massachusetts and New Hampshire,
and performed his official duties with great ability. It so happened,
however, that, just about the time when he shewed Whitefield so much
honour, in 1740, an unprincipled cabal, by falsehood, forgery, and
injustice, succeeded in depriving him of his office. Upon this, he
repaired to the court of George II., where he vindicated his character
and conduct, and exposed the baseness of his enemies. He was restored
to the royal favour; and, in 1747, was appointed governor of New Jersey.
In 1748, he obtained, from King George II., a charter for the founding
of New Jersey College.[239] This was an institution in which Whitefield
was greatly interested. As early as November 21, 1748, he wrote to
the Rev. Ebenezer Pemberton: “I have been endeavouring, in Scotland,
to do all the service I could to the New Jersey College; but I
believe nothing will be done to purpose, unless you or some other
popular minister come over, and make an application in person. In all
probability, a collection might then be recommended by the General
Assembly, and large contributions be raised among private persons who
wish well to Zion.” And now again, in another letter to Mr. Pemberton,
dated “London, July 10, 1749,” Whitefield writes: “Is there no prospect
of your coming over? Your Mr. T―――― might do much for New Jersey
College; but I have told you my mind in a former letter. May God direct
for the best! I have a great mind to return to my beloved America this
autumn, but am not yet determined. My wife arrived about a fortnight
ago.”
It will be seen hereafter, in 1754, that Whitefield’s suggestion was
adopted, and a deputation came to England for the purpose he had
mentioned.
It is a curious coincidence, that, just at the time when Governor
Belcher was obtaining a charter for the New Jersey College, Benjamin
Franklin, then a member of the General Assembly of Pennsylvania,
was publishing his “Proposals relating to the Education of Youth in
Pennsylvania;” in other words, he was proposing to found an academy or
college in Philadelphia. Franklin begged about £5000; the subscribers
requested him and Mr. Francis, the Attorney-General, “to draw up
constitutions for the government of the academy;” twenty-four trustees
were chosen; a house was hired; masters engaged; and the schools opened.
The scholars increasing fast, a larger building was found to be
indispensable. The meeting-house, which had been built for Whitefield,
in 1740, was burdened with an inconvenient debt; Franklin negotiated
with the trustees to transfer it to the academy, on condition that the
debt was paid, that the large hall should be kept open for occasional
preachers, and that a free school should be maintained for the
instruction of poor children. In due time, the trustees of the
academy were incorporated by a royal charter; the funds were increased
by contributions in Great Britain; and thus was established, in
Whitefield’s meeting-house, by the celebrated Benjamin Franklin, the
College of Philadelphia.[240]
The following letter, addressed to Whitefield, refers to these
transactions; and, in other respects, is interesting:――
“PHILADELPHIA, _July 6, 1749_.
“DEAR SIR,――Since your being in England, I have received two of
your favours, and a box of books to be disposed of. It gives me
great pleasure to hear of your welfare, and that you purpose
soon to return to America.
“We have no kind of news here worth writing to you. The affair
of the building remains in _statu quo_, there having been no
new application to the Assembly about it, or anything done, in
consequence of the former.
“I have received no money on your account from Mr. Thanklin,
or from Boston. Mrs. Read,[241] and your other friends here,
in general, are well, and will rejoice to see you again.
“I am glad to hear that you have frequent opportunities of
preaching among the great. If you can gain them to a good and
exemplary life, wonderful changes will follow in the manners of
the lower ranks; for _ad exemplum regis_, etc. On this principle,
Confucius, the famous eastern reformer, proceeded. When he saw
his country sunk in vice, and wickedness of all kinds triumphant,
he applied himself first to the grandees; and, having, by his
doctrine, won them to the cause of virtue, the commons followed
in multitudes. The mode has a wonderful influence on mankind;
and there are numbers, who, perhaps, fear less the being in hell,
than out of the fashion. Our more western reformations began
with the ignorant mob; and, when numbers of them were gained,
interest and party-views drew in the wise and great. Where both
methods can be used, reformations are likely to be more speedy.
O that some method could be found to make them lasting! He who
discovers that, will, in my opinion, deserve more, ten thousand
times, than the inventor of the longitude.
“My wife and family join in the most cordial salutations to you
and good Mrs. Whitefield.
“I am, dear sir, your very affectionate friend, and most obliged
humble servant,
“BENJAMIN FRANKLIN.”[242]
Such was the moralizing of the famous Franklin concerning the
marvellous movement of his friend Whitefield.
It was about this time that Whitefield’s ministry was blessed to the
conversion of a youth, who, afterwards, rose to great eminence. Robert
Robinson had recently been apprenticed to a hair-dresser, in Crutched
Friars, London. The apprentice was attracted to hear Whitefield at
the Tabernacle, and, ever after, called him his spiritual father.[243]
In 1761, at the age of twenty-six, Robert Robinson became the pastor
of a small Dissenting congregation, at Cambridge, whose members
could scarcely afford him £20 a year. His ministry, however, was so
successful, that, in the course of a few years, his church included
above two hundred highly respectable families. Upon Robinson’s
subsequent popularity as a preacher; his ability as an author; and his
embracing, a few years before his death, the Unitarian creed, there is
no necessity to dwell. These are well-known facts.
Having spent a few days in London, Whitefield returned, towards the end
of July, to Lady Huntingdon, at Bristol,[244] where “many in high life”
attended his ministry.[245] Here he had another battle with a bishop.
Whitefield was told that the Bishop of W―――― had accused him of perjury;
and wrote to his lordship to be informed upon what fact or facts his
charge was founded. The bishop’s answer is not published, but its
nature and substance may be inferred from the reply of Whitefield.
“BRISTOL, _August 7, 1749_.
“MY LORD,――I suppose the mistake has lain here; your lordship
might have insinuated, that, by my present way of acting, I have
broken the solemn engagement I entered into at my ordination;
and that might have been interpreted to imply a charge of
_perjury_.
“The relation in which I stand to the Countess of Huntingdon,
made me desirous to clear myself from such an imputation, and to
give your lordship an opportunity of vindicating yourself in the
manner you have done.
“Were I not afraid of intruding too much upon your lordship’s
time, I would endeavour to answer the other part of your
letter, and give you a satisfactory account of whatever may seem
irregular and exceptionable in my present conduct. This I would
gladly do, not only before your lordship, but, before all the
right reverend the bishops; for I highly honour them on account
of the sacred character they sustain; and wish to make it my
daily endeavour to obey all their godly admonitions. This, I
presume, my lord, is the utmost extent of the promise I made
at my ordination. If I deviate from this, in any respect, it is
through ignorance and want of better information, and not out of
obstinacy, or contempt of lawful authority.”
In the second week of August, Whitefield set out for Plymouth; and,
on the way, preached twice at Wellington, once at Exeter, and twice at
Kingsbridge.[246] At Plymouth, he wrote, to a friend, as follows:――
“PLYMOUTH, _August, 19, 1749_.
“MY VERY DEAR BROTHER,――Last night, I heard that the bishop”
(of Exeter) “has published a second pamphlet, with a preface
addressed to me. Have you seen it? Or, do you think it worth
answering? He told a clergyman, some time ago, that he might
expect a second part. He said, my answer was honest, and that
I recanted many things; but that I still went on in my usual
way. God forbid I should do otherwise! I am informed, that, upon
threatening to pull Mr. Thompson’s gown off, Mr. Thompson threw
it off himself, and said, he could preach the gospel without a
gown; and so withdrew. Upon which, the bishop sent for him, and
soothed him. I hope to see Mr. Thompson, at Bideford, on Tuesday,
and expect to hear particulars.”[247]
The second part of Bishop Lavington’s “Enthusiasm of Methodists and
Papists compared,” was an 8vo. volume of two hundred pages, and quite
as discreditable to his lordship’s character and position as that
already published. In about equal parts, it was levelled against
Whitefield and Wesley, with an occasional fling at the Moravians.
It is somewhat difficult to reconcile its levity and buffoonery with
Christian piety. At all events, its spirit, tone, and language, are not
in harmony with St. Paul’s injunction, “A bishop must not soon be angry,
but be sober, just, holy, temperate.” It is needless to give an outline
of this episcopal production; but, from the preface of forty-four
pages, wholly addressed to Whitefield, the following choice epithets
and phrases are taken. “You are a most deceitful worker, grievously
seducing your precious lambs.” “Your infallible instructions are so
many mistakes, blunders, or lies.” “You have climbed up, and stolen the
sacred fire from heaven; have even deified yourself, and put your own
spirit in the seat of the Holy Ghost.” “You have owned yourself a cheat
and impostor.” “You say, ‘_After-experience and riper judgment_ have
taught you to _correct_ and _amend_ all your _performances_; and for
the future you are to come out in a more _unexceptionable dress_.’ What
a desirable and delightful _spectacle_! I almost _long_ to have a peep
at you in your _unexceptionable dress_. I begin to be in an _ecstasy_.
_Now_ methinks I see you, like a _player_ after he hath _acted his
part_, stripping off the _dazzling tinsel_ in which he _strutted upon
the stage_. _Now_, like _Presbyter John_, tearing away _points, tags,
ribbands, fringe, lace, and embroidery_. _Now_, again, (_Paulo majora
canamus_,) methinks I see you divesting yourself of your celestial
garments and ornaments; plucking off your _appropriated blossoms_
of Aaron’s _rod_, slipping off the _child_ Samuel’s _linen ephod_,
throwing _Elijah’s mantle_ from your shoulders; and modestly standing
forth in the ordinary attire of a plain _gown and cassock_.”