doxologies. At least twenty-one of them are hymns by John and Charles
Wesley. The largest number are by Watts. Most of the others were
written by Cennick, Seagrave, Hammond, and Humphreys. Mr. Daniel
Sedgwick, a high authority on such a subject, says, between the years
1753 and 1796, Whitefield’s hymn-book passed through thirty-six
editions, a good number of them containing additions to the hymns
published in 1753. Want of space renders it impossible to give a minute
description of Whitefield’s collection; but the following preface is
too characteristic to be omitted:――
“COURTEOUS READER,――If thou art acquainted with the divine life,
I need not inform thee that, although all the acts and exercises
of devotion are sweet and delightful, yet we never resemble the
blessed worshippers above more than when we are joining together
in public devotions, and, with hearts and lips unfeigned,
singing praises to Him who sitteth upon the throne for ever.
Consequently, hymns, composed for such a purpose, ought to
abound much in thanksgiving, and to be of such a nature, that
all who attend may join in them, without being obliged to sing
lies, or not sing at all.
“Upon this plan, the following collection of hymns is founded.
They are intended purely for social worship, and so altered, in
some particulars, that I think all may safely concur in using
them. They are short, because I think three or four stanzas,
with a doxology, are sufficient to be sung at one time. I am no
great friend to long sermons, long prayers, or long hymns. They
generally weary, instead of edifying, and, therefore, I think,
should be avoided by those who preside in any public worshipping
assembly. Besides, as the generality of those who receive
the gospel are commonly the poor of the flock, I have studied
cheapness, as well as conciseness. Much in a little is what God
gives us in His word; and the more we imitate such a method, in
our public performances and devotions, the nearer we come up to
the pattern given us in the Mount.
“I think myself justified in publishing some hymns, by way of
dialogue, for the use of the Society, because something like
it is practised in our cathedral churches, but much more so
because the celestial choir is represented, in the Book of the
Revelation, as answering one another in their heavenly anthems.
“That we all may be inspired and warmed with a like divine fire,
whilst singing below, and be translated, after death, to join
with them in singing the song of Moses and the Lamb above, is
the earnest prayer of, courteous reader,
“Thy ready servant, for Christ’s sake,
“G. W.”
The publication of Whitefield’s hymn-book was, doubtless, owing to
the erection of his new Tabernacle; but it is somewhat singular, that,
in the same year, Wesley published his “Hymns and Spiritual Songs,
intended for the use of real Christians of all Denominations;” and
that, in the year following, the Moravians published two volumes,
of 380 and 399 pages respectively, with the title, “A Collection of
Hymns for the Children of God of all Ages, from the beginning till
now. Designed chiefly for the use of the Congregations in union with
the Brethren’s Church.” The curious reader may speculate how far
Whitefield’s little book led to the publication of the other two.
The “sermons,” mentioned in Whitefield’s foregoing letter, were
entitled, “The true nature of beholding the Lamb of God, and Peter’s
Denial of his Lord, opened and explained, in two Sermons, by George
Whitefield, late of Pembroke College, Oxford, and Chaplain to the Right
Hon. the Countess of Huntingdon. London, 1753.” (12mo. 48 pp.) In the
former of these sermons, there seems to be an unworthy fling at his
friend Wesley. Whitefield ought to have known that Wesley never taught
the possibility of any one attaining to a sinlessness equal to that of
Christ; and yet he indulged in the following remarks:――
“There was no corruption in the heart of this immaculate Lamb
of God for Satan’s temptations to lay hold on; but this property
belongeth only to Him. For any of His followers, though arrived
at the highest pitch of Christian perfection, much less for
young converts, mere novices in the things of God, to presume
that they either have arrived, or ever shall, while on this
side of eternity, arrive at such a sinless state, argues such
an ignorance of the spiritual extent of the moral law, of the
true interpretation of God’s word, of the universal experience
of God’s people in all ages, as well as of the remaining
unmortified corruptions of their own desperately wicked and
deceitful hearts, that I venture to tell the preachers and
abettors of any such doctrine, however knowing they may be in
other respects, they know not the true nature of gospel holiness,
nor the completeness of a believer’s standing in the unspotted
imputed righteousness of Jesus Christ, as they ought to know, or
as I trust they themselves, through Divine grace, will be made
to know before they die. Surely, it is high time to awake out of
this delusive dream! Pardon this short (would to God there was
no occasion for adding), though too necessary, a digression.”
Whitefield, most assuredly, was in a “delusive dream,” if he thought
such remarks applicable to Wesley.
It was now seventeen years since Whitefield preached his first sermon,
and he lived to preach seventeen years after this. He was in the middle
of his marvellous ministry. Numerous specimens of his early discourses
have been already given; and it may be useful to furnish two extracts
from the sermons now in question, to assist the reader in forming an
idea of the great preacher’s style of address, at the present period of
his life. The first is from the sermon on “Beholding the Lamb of God.”
“If you can bear to be spectators of such an awful tragedy,
I must now entreat you to enter the garden of Gethsemane. But,
stop! What is that we see? Behold the Lamb of God undergoing the
most direful tortures of vindictive wrath! Of the people, even
of His disciples, there is none with Him. Alas! was ever sorrow
like unto that sorrow, wherewith His innocent soul was afflicted
in this day of His Father’s fierce anger? Before He entered
into this bitter passion, out of the fulness of His heart, He
said, ‘_Now is my soul troubled_.’ But how is it troubled now?
His agony bespeaks it to be ‘_exceeding sorrowful, even unto
death_.’ It extorts sweat, yea, a bloody sweat. His face, His
hands, His garments, are all stained with blood. It extorts
strong cryings, and many tears. See how the incarnate Deity lies
prostrate before His Father, who now laid on Him the iniquities
of us all! See how He agonizes in prayer! Hark! Again and again
He addresses His Father with an ‘_if it be possible, let this
cup pass from me!_’ Tell me, ye blessed angels, tell me, Gabriel
(or whatsoever thou art called), who wast sent from heaven in
this important hour, to strengthen our agonizing Lord,――tell
me, if ye can, what Christ endured in this dark and doleful
night! And tell me, tell me what you yourselves felt, when you
heard this same God-man, whilst expiring on the accursed tree,
breaking forth into that dolorous, unheard-of expostulation, ‘My
God, my God, why, or how hast Thou forsaken me?’ Were you not
all struck dumb? And did not an awful silence fill heaven itself,
when God the Father said unto His sword, ‘Sword, smite thy
fellow!’ Well might nature put on its sable weeds. Well might
the rocks rend, to shew their sympathy with a suffering Saviour.
And well might the sun withdraw its light, as though shocked and
confounded to see its Maker die.”
The next extract is from the sermon on “Peter’s Denial of his Lord,”
and describes Peter repenting.
“Methinks I see him wringing his hands, rending his garments,
stamping on the ground, and, with the self-condemned publican,
smiting upon his breast. See how it heaves! O what piteous sighs
and groans are those which come from the very bottom of his
heart. Alas! it is too big to speak; but his tears, his briny,
bitter, repenting tears, plainly bespeak this to be the language
of his awakened soul. ‘Alas! where have I been? On the devil’s
ground. With whom have I been conversing? The devil’s children.
What is this that I have done? Denied the Lord of glory;――with
oaths and curses, denied that I ever knew Him. And now whither
shall I go? or where shall I hide my guilty head? I have sinned
against light. I have sinned against repeated tokens of His
dear, distinguishing, and heavenly love. I have sinned against
repeated warnings, resolutions, promises, and vows. I have
sinned openly in the face of the sun, and in the presence of
my Master’s enemies; and, thereby, have caused His name to be
blasphemed. How can I think of being suffered to behold the
face of, much less to be employed by, the ever-blessed Jesus
any more? O Peter! thou hast undone thyself. Justly mayest thou
be thrown aside like a broken vessel. God be merciful to me a
sinner!’”
Even if he had wished, John Wesley would have found it difficult to
preach in a style like this. Let the taste be good or bad, there cannot
be a doubt that, with Whitefield’s dramatic action and unequalled voice,
the effect of such eloquence would be next to overpowering. We return
to Whitefield’s correspondence.
One of the London ministers, who had been benefited by Whitefield’s
ministry, was the Rev. Mr. Steward. He had been invited to the house
of the Countess of Huntingdon to hear Whitefield preach, and had been
one of the first converts there. His own preaching had become popular
and successful, not only at her ladyship’s, but on Garlick Hill, where,
among others saved by his instrumentality, was Mrs. Kent, at the age of
a hundred and four. Mr. Steward’s career was suddenly ended,――an event
which greatly affected Whitefield.[317] In the following letter to
Charles Wesley, he refers to this and other matters:――
“LONDON, _March 3, 1753_.
“MY DEAR FRIEND,――I thank you and your brother most heartily for
the loan of the chapel. Blessed be God! the work goes on well.
On Thursday morning” (March 1st), “the first brick of our new
Tabernacle was laid with awful solemnity. I preached from Exodus
xx. 24: ‘In all places where I record my name, I will come unto
thee and bless thee.’ Afterwards, we sung, and prayed for God’s
blessing in all places, where His glorious name is recorded. The
wall is now about a yard high. The building is to be eighty feet
square. It is upon the old spot. We have purchased the house;
and, if we finish what we have begun, we shall be rent-free for
forty-six years. We have £1100 in hand. This, I think, is the
best way to build.
“Mr. Steward’s death so affected me, that, when I met the
workmen that night to contract about the building, I could
scarce bear to think of building tabernacles. Strange! that so
many should be so soon discharged, and we continued. Eighteen
years have I been waiting for the coming of the Son of God; but
I find we are immortal till our work is done. Oh that we may
never live to be ministered unto, but to minister. Mr. Steward
spoke for his Lord as long as he could speak at all. He had no
clouds nor darkness. I was with him, till a few minutes before
he slept in Jesus.
“I have good news from several parts. A door is opening at
Winchester. Surely the little leaven will ferment till the whole
kingdom be leavened. Even so, Lord Jesus, Amen!
“My poor wife has had another plunge. We thought she was taken
with palsy; but, blessed be God, she is now recovering.”[318]
The next deserves insertion for its Christian admonition.
“LONDON, _March 10, 1753_.
“MY DEAR MR. M――――, I have preached at Spitalfields chapel
twice.[319] Both the Mr. Wesleys are agreed, as the younger
brother writes me word, in answer to my letter. Let brotherly
love continue. I do not like writing against anybody; but, I
think, that wisdom which dwells with prudence should direct you
not to fill Mr. Wesley’s people (who expect you will serve them)
with needless jealousies. I hope to see the time when you will
talk less of persons and things, and more of Jesus Christ. This,
and this alone, can make and keep you steady in yourself, and
extensively useful to others. I am glad you know when persons
are justified. It is a lesson I have not yet learnt. There are
so many stony-ground hearers, that I have determined to suspend
my judgment, till I know the tree by its fruits.”
The following needs no explanation:――
“LONDON, _March 21, 1753_.
“What is happening to the Moravians is no more than I have
long expected, and spoken of to many friends. Their scheme is
so _antichristian_, in almost every respect, that I am amazed
the eyes of the English Brethren have not long since been
opened, and the Babel stopped. But the glorious God generally
suffers such buildings to go high, that their fall may be more
conspicuous. May the builders rise (I mean as to spirituals) by
their falls, and gain by their losses! This is all the harm I
wish them. What a blessed thing it is to live and walk in the
simplicity of the gospel! How happy is that man, who, being
neither fond of money, numbers, nor power, goes on day by day
without any other scheme than a general intention to promote
the common salvation among people of all denominations! Will
you pray that I may be thus minded?”
The erection of the new Tabernacle detained Whitefield in London longer
than it was his custom to stay; but, in the month of April, he made a
hurried visit to the city of Norwich, where, two years before, there
had been the most disgraceful riots. James Wheatley, whom the Wesleys
had expelled from their connexion, for infamous behaviour, had come
to Norwich, begun to preach out of doors, and formed a mongrel society
of nearly two thousand persons. A temporary Tabernacle was erected for
him on Timber Hill, in imitation of the one erected for Whitefield in
Moorfields. Then followed the riots. Wheatley braved the storm; and,
in April, 1752, steps were taken to build for him one of the largest
chapels in the city.[320] The history of the entire movement is curious,
but not edifying. Why Whitefield went to Norwich, it is difficult
to tell. An account of his visit is contained in the following short
extracts from his letters:――
“Norwich, April 17, 1753. Were it not sinful, I could wish for
a thousand hands, a thousand tongues, and a thousand lives: all
should be employed, night and day, without ceasing, in promoting
the glory of Jesus. Thanks be to His great name, for reviving
His work in the midst of the years. I trust that His people
everywhere will be made to sing, ‘The winter is past, the rain
is over and gone, the flowers appear on the earth, and the voice
of the turtle is heard in the land.’ For these three days past,
I have been preaching here twice a day. In the mornings, we have
been quiet; but, in the evenings, the sons of Belial have been
somewhat rude. The place built here for public worship is much
larger than yours at Newcastle; and, I believe, hundreds of
truly awakened souls attend. What cannot God do? What will the
end of this be? The destruction of Jericho. The rams’ horns must
go round, till its towering walls fall down. Who would not be
one of these rams’ horns? My dear sir, let us not be ashamed of
the cross of Christ: it is lined with love, and will ere long be
exchanged for a crown. Jesus Himself will put it on our heads.”
“Norwich, April 18, 1753. How does God delight to exceed
the hopes, and to disappoint the fears, of His weak, though
honest-hearted people! In spite of all opposition, He has caused
us to triumph even in Norwich. Thousands attend twice every day,
and hear with the greatest eagerness. I hope it will appear yet
more and more that God has much people here.”
Whitefield returned to London on April 21st; and, for the next
three weeks, was employed, not only in preaching, but in writing.
The following letter deserves attention. It was addressed to David
Taylor――said to have been originally footman to Lady Ingham――a
good man, but unsettled, part Moravian, part Methodist, and part
Inghamite――who, by his preaching, had converted large numbers of the
people in Derbyshire, Leicestershire, Lancashire, and Yorkshire, and
had formed Societies in the several counties.
“LONDON, _May 1, 1753_.
“MY DEAR DAVID,――Do you enquire where I am? I answer, in
London, longing to come to Leeds, and yet withheld by Him, whose
providence ordereth all things well. Let us have a little more
patience, and then, in a few weeks, I hope to have a blessed
range in the north. The word ran and was glorified at Norwich.
Preaching so frequently, and riding hard, almost killed me; but
what is my body in comparison of precious and immortal souls?
“At present, I am engaged in a very ungrateful work; I mean, in
writing against the leading Moravian Brethren. When you see it,
you will know whether there was not a cause.”
Whitefield’s pamphlet was published without delay, and was entitled,
“An Expostulatory Letter, addressed to Nicholas Lewis, Count Zinzendorf,
and Lord Advocate of the Unitas Fratrum. By George Whitefield, A.B.,
late of Pembroke College, Oxford, and Chaplain to the Right Honourable
the Countess of Huntingdon. London, 1753.” (8vo. 19 pp.) The letter is
dated, “London, April 24, 1753;” and bears on the title-page the text,
“O foolish Galatians, who hath bewitched you?”
Perhaps it ought to be premised that a great sensation had been already
created in the country, by the publication of an octavo pamphlet of
177 pages, dedicated to the Archbishop of Canterbury, and entitled, “A
candid Narrative of the Rise and Progress of the Hernhuthers, commonly
called Moravians, or Unitas Fratrum. By Henry Rimius, Aulic Counsellor
to his late Majesty the King of Prussia.” Rimius’s book was a terrible
attack on Zinzendorf; and now Whitefield, wisely or unwisely, rushed
into the affray. His letter begins thus:――
“MY LORD,――Although I am persuaded that nothing has a greater
tendency to strengthen the hands of infidels than the too
frequent altercations between the professors of Christianity,
yet there are certain occasions wherein the necessary defence
of the principles of our holy religion, as well as the practice
of it, renders public remonstrance of the greatest use and
importance.
“For many years past, I have been a silent and an impartial
observer of the progress and effects of Moravianism, both in
England and America; but such shocking things have been lately
brought to our ears, and offences have swollen to such an
enormous bulk, that a real regard for my king and my country,
and a disinterested love for the ever-blessed Jesus, will
not suffer me to be silent any longer. Pardon me, therefore,
my lord, if I am constrained to inform your lordship that
you, together with some of your _leading_ brethren, have been
unhappily instrumental in misguiding many simple, honest-hearted
Christians; of distressing, if not totally ruining, numerous
families; and of introducing a whole _farrago_ of superstitious,
not to say idolatrous, fopperies into the English nation.”
Having asserted that, whatever might be “the principles and usages
of the ancient Moravian Church,” he can find no trace of the present
practices of the Moravians in the primitive churches, Whitefield
continues:――
“Will your lordship give me leave to descend to a few
particulars? Pray, my lord, what instances have we of the first
Christians walking round the graves of their deceased friends
on Easter Day, attended with hautboys, trumpets, French horns,
violins, and other kinds of musical instruments? Or where have
we the least mention made of pictures of particular persons
being brought into the first Christian assemblies, and of
candles being placed behind them, in order to give a transparent
view of the figures? Where was it ever known that the picture
of the apostle Paul, representing him handing a gentleman and
lady up to the side of Jesus Christ, was ever introduced into
the primitive lovefeasts? Or do we ever hear of incense, or
something like it, being burnt for him, in order to perfume the
room before he made his entrance among the brethren? And yet
your lordship knows this has been done for you, and suffered by
you, without your having shewn, as far as I can hear, the least
dislike of it at all.
“Again, my lord, I beg leave to enquire whether we hear anything
in Scripture of eldresses or deaconnesses seating themselves
before a table covered with artificial flowers, and against
that a little altar surrounded with wax tapers, on which stood
a cross, composed either of mock or real diamonds, or other
glittering stones? And yet your lordship must be sensible, this
was done in Fetter Lane chapel, for Mrs. Hannah Nitschmann, the
present general eldress of your congregation, with this addition,
that all the sisters were seated in German caps, and clothed
in white, and the organ also illuminated with three pyramids of
wax tapers, each of which was tied with a red ribbon, and over
the head of the general eldress was placed her own picture,
and over that (_horresco referens_) the picture of the Son of
God. A goodly sight this, my lord, for a company of English
Protestants to behold! Alas! to what a long series of childish
and superstitious devotions, and unscriptural impositions must
they have been habituated, before they could sit as silent
spectators of such an anti-Christian scene!”
Besides this general onslaught on Moravian _ritualism_, Whitefield,
in foot-notes, ridicules the absurdity of the “married women” of the
Moravian community “being ordered to wear blue knots; the single women,
pink; those who are just marriageable, pink and white; widows past
child-bearing, white; and those who were not so, blue and white.”
He also describes a ludicrous, or rather theatrical and repulsive
scene, in Hatton Garden, at the celebration of the birthday of Hannah
Nitschmann; and then proceeds to the subject of Moravian fraud and
bankruptcy. He writes:――
“I have another question to propose to your lordship. Pray,
my lord, did any of the apostles or _leaders_ of the primitive
churches ever usurp an authority, not only over people’s
consciences, but properties, or draw in the members of their
respective congregations to dispose of whole patrimonies at
once, or to be bound for thousands more than they knew they were
worth? And yet your lordship knows this has been done again and
again, in order to serve the purposes of the Brethren; and that,
too, at or very near the time, when, in order to procure an
Act in their favour, they boasted to an English Parliament how
immensely rich they were.”
Whitefield then specifies some of the Moravian debts; and concludes by
speaking of the “horrid equivocations, untruths, and low artifices,”
made use of to obtain such enormous loans:――
“At present,” says he, “I shall add no more, but earnestly say
_Amen_ to that part of the Brethren’s litany, ‘From untimely
projects, and from unhappily becoming great, keep us, our
good Lord and God!’ And as heartily praying, that the glorious
Jesus may prosper all that is right, and give grace to correct
and amend all that is wrong, among all His people of all
denominations, I subscribe myself, my lord, your lordship’s most
obedient humble servant,
“GEORGE WHITEFIELD.”
This was plain speaking. Perhaps some will think that Whitefield’s
interference was offensively officious; but it must be borne in mind,
that, besides being bound to take a general interest in everything
pertaining to the religion of the land, Whitefield was closely
associated with the Moravians at the beginning of his ministry;
and that, in his extensive itinerancy, he still came into frequent
contact with them. And, further, though it may be still contended that
Whitefield might have been more usefully employed, there cannot be a
doubt that he now rendered a great and lasting service to the Moravian
community; for his letter to Zinzendorf helped to check and to correct
the extravagance and the absurdly ritualistic practices, into which the
Unitas Fratrum had fallen.