Mr. B――――n’s, Canonbury House. I have something of importance
to communicate. It is to beseech you, jointly with Mr. Hardy and
Mr. B――――n,[496] as trustees, to take upon you the whole care of
the affairs of Tottenham Court chapel, and of the Tabernacle, and
all my other concerns in England. This one thing being settled,
I have nothing to retard my visit to America, to which I think
there is a manifest call at this time, both as to the bracing up
my poor, feeble, crazy body, and adjusting all things relating
to Bethesda. Your accepting this trust will take off a ponderous
load that oppresses me much.”
There can be little doubt, that, Messrs. Keen and Hardy consented to
take the management of the two chapels during Whitefield’s absence
in America; but it is also clear that no trust deed, transferring the
chapels to these two gentlemen, was at that time executed. Hence the
following clause in Whitefield’s will, dated March 22, 1770:――
“Whereas there is a building, commonly called the Tabernacle,
set apart many years ago for Divine worship, I give and bequeath
my said Tabernacle, with the adjacent house in which I usually
reside, when in London, with the stable and coach-house in
the yard adjoining, together with all books, furniture, and
everything else whatsoever, that shall be found in the house
and premises aforesaid; and also the buildings commonly called
Tottenham Court chapel, together with all the other buildings,
houses, stable, coach-house, and everything else whatsoever
which I stand possessed of in that part of the town,――to my
worthy, trusty, tried friends, Daniel West, Esq., in Church
Street, Spitalfields, and Mr. Robert Keen, woollen-draper in
the Minories, or the longer survivor of the two.”
This is a curious clause. In the year of his decease, Whitefield
evidently believed the London chapels and their adjacent premises
to be his own property, but he had no wish for them to pass to his
representatives and heirs. His desire was that they should be used in
perpetuity, for preaching the same glorious gospel, as he had preached
for more than the last thirty years; and hence the above bequest. The
oddness of the thing, however, is, that Whitefield’s will created no
_trust_; and that, by it, these two chapels became as absolutely the
property of Messrs. West and Keen as they had been his own.
It is only right to add, that, in making his will, Whitefield was his
own lawyer. At all events, the will was in his own handwriting. And,
further, it is due to Mr. West and Mr. Keen to say, that, though they
might have appropriated this property to their own private use, they
faithfully carried out the intentions of Whitefield, and managed the
chapels, not for their own benefit, but, for the glory of God and the
good of their fellow-men. Mr. Keen died on January 30, 1793; and Mr.
West on September 30, 1796.[497] The last-mentioned gentleman, as the
survivor of the two “trusty friends” mentioned in Whitefield’s will,
bequeathed the property to Samuel Foyster and John Wilson, both of them
well known in the Christian world. This, however, is not the place to
pursue the history of the glorious old Tabernacle in Moorfields, and of
the aristocratic chapel in Tottenham Court Road.
Whitefield took leave of his London congregations on Wednesday,
February 23, when he preached a farewell sermon, from “The grace of our
Lord Jesus Christ be with you all. Amen.” In the earlier parts of this
biography, lengthened extracts were given from Whitefield’s sermons,
for the purpose of conveying an idea of the character of his preaching,
at that period of his ministry. For the same purpose, other extracts
from sermons, belonging to the present date, may be given here.
In the sermon, preached on February 23, 1763, Whitefield is reported as
having said:――
“‘The grace of our Lord Jesus Christ be with you _all_.’ It
is not said, all ministers, or all of this or that particular
people; but with all believers. Mr. Henry said, he desired to be
a Catholic, but not a Roman Catholic. There is a great reservoir
of water from which this great city is supplied; but how is it
supplied? Why, by hundreds and hundreds of pipes. Does the water
go only to the Dissenters, or to the Church people,――only to
this or that people? No: the pipes convey the water to all; and,
I remember, when I saw the reservoir, it put me in mind of the
great reservoir of grace, the living water that is in Christ
Jesus.
“What a horrid blunder has the Bishop of Gloucester been guilty
of! What do you think his lordship says, in order to expose the
fanaticism of the Methodists? ‘Why,’ says he, ‘they say they
cannot understand the Scriptures without the Spirit of God.’
Can any man understand the Scriptures without the Spirit of
God helps him? Jesus Christ must open our understanding to
understand them. The Spirit of God must take of the things of
Christ, and shew them unto us. So, also, with respect to all
ordinances. What signifies my preaching, and your hearing, if
the Spirit of God does not enlighten? I declare I would not
preach again, if I did not think that God would accompany the
word by His Spirit.”
“Are any of you here unconverted? No doubt too many. Are any
of you come this morning, out of curiosity, to hear what the
babbler has to say? Many, perhaps, are glad it is my last sermon,
and that London is to be rid of such a monster; but surely you
cannot be angry with me for my wishing that the grace of God may
be with you all. O that it may be with every unconverted soul!
O man! what wilt thou do if the grace of God is not with thee?
My brethren, you cannot do without the grace of God when you
come to die. Do you know that without this you are nothing but
devils incarnate? Do you know that every moment you are liable to
eternal pains? Don’t say I part with you in an ill humour. Don’t
say that a madman left you with a curse. Blessed be God! when I
first became a field-preacher, I proclaimed the grace of God to
the worst of sinners; and I proclaim it now to the vilest sinner
under heaven. Could I speak so loud that the whole world might
hear me, I would declare that the grace of God is free for all
who are willing to accept of it by Christ. God make you all
willing this day!”
Was Whitefield still a Calvinist? Language like this can hardly be
harmonized with Whitefield’s holding the doctrine of election, and, by
consequence, the doctrine of reprobation. Two or three extracts from
other sermons, preached at this period of his history, may be useful.
“Woe! woe! woe! to those who, in the hour of death, cannot say,
‘God is my refuge.’ O what will you do, when the elements shall
melt with fervent heat? when the earth with all its furniture
shall be burnt up? when the archangel shall proclaim, ‘Time
shall be no more!’ Whither then, ye wicked ones, ye unconverted
ones, will ye flee for refuge? ‘O,’ says one, ‘I will flee to
the mountains.’ Silly fool! flee to the mountains, that are
themselves to be burnt up! ‘O,’ say you, ‘I will flee to the sea.’
That will be boiling! ‘I will flee to the elements.’ They will
be melting with fervent heat. I know of but one place you can go
to, that is to the devil. God keep you from that! Make God your
refuge. If you stop short of this, you will only be a sport for
devils. There is no river to make glad the inhabitants of hell:
no streams to cool them in that scorching element. Were those in
hell to have such an offer of mercy as you have, how would their
chains rattle! how would they come with the flames of hell about
their ears! Fly! sinner, fly! God help thee to fly to Himself
for refuge! Hark! hear the word of the Lord! See the world
consumed! See the avenger of blood at thy heels! If thou dost
not take refuge in God to-night, thou mayest to-morrow be damned
for ever.[498]
“Tremble for fear God should remove His candlestick from among
you. Labourers are sick. Those who did once labour are almost
worn out; and others bring themselves into a narrow sphere, and
so confine their usefulness. There are few who like to go out
into the fields. Broken heads and dead cats are no longer the
ornaments of a Methodist. These honourable badges are now no
more. Languor has got from the ministers to the people; and,
if you don’t take care, we shall all be dead together. The Lord
Jesus rouse us! Ye Methodists of many years’ standing, shew the
young ones, who have not the cross to bear as we once had, what
ancient Methodism was.[499]
“Don’t be angry with a poor minister for weeping over them who
will not weep for themselves. If you laugh at me, I know Jesus
smiles. I am free from the blood of you all. If you are damned
for want of conversion, remember you are not damned for want
of warning. You are gospel-proof; and, if there is one place
in hell deeper than another, God will order a gospel-despising
Methodist to be put there. God convert you from lying a-bed
in the morning! God convert you from conformity to the world!
God convert you from lukewarmness! Do not get into a cursed
Antinomian way of thinking, and say, ‘I thank God, I have the
root of the matter in me! I thank God, I was converted twenty
or thirty years ago; and, though I can go to a public-house, and
play at cards, yet, I am converted; for once in Christ, always
in Christ,’ Whether you were converted formerly or not, you are
perverted now. Would you have Jesus Christ catch you napping,
with your lamps untrimmed? Suffer the word of exhortation. I
preach feelingly. I could be glad to preach till I preached
myself dead, if God would convert you. I seldom sleep after
three in the morning; and I pray every morning, ‘Lord, convert
me, and make me more a new creature to-day!’”
These extracts are neither eloquent, nor particularly instructive;
but they serve to shew the declamatory and colloquial style used by
Whitefield in the latter period of his ministry. His sermons were
_earnest talk_, full of anecdotes, and ejaculatory prayers.
It is only just to add, that the sermons, from which the foregoing
extracts are taken, were not written and published by Whitefield
himself, nor yet with his permission. They were “taken verbatim in
shorthand, and faithfully transcribed by Joseph Gurney;” and were
“Revised by Andrew Gifford, D.D.” The sermons, in Gurney’s volume,
issued in 1771, were eighteen in number; but, two or three were
published separately previous to that. To one of these, Whitefield
raised strong objections. “It is not _verbatim_,” said he; “in
some places Mr. Gurney makes me to speak false concord, and even
nonsense.”[500] The publication of Gurney’s volume (8vo. 455 pp.)
created great unpleasantness. In the first instance, Whitefield’s
executors consented to the publication, and agreed to remunerate the
transcriber for his labour; but, when half the sermons were “worked
off,” they were so dissatisfied with them, that they informed the
shorthand writer, they were “not able to recommend them to the public.”
No doubt, the objections of the executors were well founded; but
still, though the sermons might not be reported with perfect accuracy,
they may be fairly taken as a specimen――though an imperfect one――of
Whitefield’s style of preaching during the last few years of his
eventful life.
After his farewell sermon, at the Tabernacle, on February 23,
Whitefield set out for Scotland. On his way, he preached for Berridge
at Everton;[501] Berridge, together with Thomas Adams, having engaged
to supply his place in London.[502] He visited Sheffield, and preached
in Wesley’s, unplastered, though white-washed, chapel in Mulberry
Street, taking as his text, Romans v. 11. Here, as in the extract
above given, he warned the people against resting satisfied with a
_past_ conversion. “In your Bibles,” said he, “you have registered
your births; and some of you the time when you were born again; but
are you new creatures _now_?”[503]
On March 4, he arrived at Leeds, and here, besides preaching, he
employed himself in writing his “Observations on some Fatal Mistakes,
in a Book lately published, and entitled, ‘The Doctrine of Grace; or,
the Office and Operations of the Holy Spirit Vindicated from the
Insults of Infidelity and the Abuses of Fanaticism. By William, Lord
Bishop of Gloucester.’ In a Letter to a Friend. By George Whitefield,
A.M., late of Pembroke College, Oxford, and Chaplain to the Countess
of Huntingdon. London, 1763.” (12mo. 35 pp.)[504]
This was, I believe, the first instance in which, in England, A.M. was
attached to Whitefield’s name; and even now the degree, conferred by
New Jersey College in 1754, was not appropriated by Whitefield himself,
but was foolishly used by his friends, who printed his pamphlet after
he embarked for America.
So far as the Methodists were concerned, the book of Bishop Warburton
was levelled against Wesley, rather than against Whitefield. The worst,
indeed, almost the only sneer against Whitefield, was, that, though
both Wesley and he were mad, Whitefield was “the madder of the two.”
Wesley’s reply to Warburton was published in a 12mo. volume of 144
pages; but, with a single exception, need not be quoted here. In answer
to one of the Bishop’s contemptuous remarks, that Whitefield set up
himself as Wesley’s rival, Wesley says: “We were[505] in full union;
nor was there the least shadow of rivalry or contention between us. I
still sincerely ‘praise God for His wisdom in giving different talents
to different preachers;’ and particularly for His giving Mr. Whitefield
the talents which I have not.”
Whitefield’s “Observations” were smartly and rather ably written; but
two extracts must suffice. He admits that the “modern defenders of
Christianity, in their elaborate and well-meant treatises, against
the attacks of Infidels and Free-thinkers, have shewn themselves, as
far as human learning is concerned, to be masters of strong reasoning,
nervous language, and conclusive arguments;” but they lacked a “deep
and experimental knowledge of themselves, and of Jesus Christ.” With
regard to Bishop Warburton in particular, he affirms, that, his
lordship, “in his great zeal against fanaticism, and to the no small
encouragement of infidelity, has, as far as perverted reason and
disguised sophistry could carry him, robbed the Church of Christ of
its promised Comforter; and, thereby, left us without any supernatural
influence or Divine operations whatsoever” (pp. 5, 6). Then turning to
Warburton’s abuse of the Methodists, Whitefield remarks:――
“To set these off in a ridiculous light, this writer runs from
Dan to Beersheba; gives us quotation upon quotation out of the
Rev. Mr. John Wesley’s Journals; and, to use his own simile
upon another occasion, by a kind of Egyptian husbandry, draws
together whole droves of obscene animals, of his own formation,
who rush in furiously, and then trample the Journals, and this
sect, under their feet. Our author calls the Rev. Mr. John
Wesley ‘paltry mimic, spiritual empiric, spiritual martialist,
new adventurer.’ The Methodists, according to him, are ‘modern
apostles, the saints, new missionaries, and illuminated doctors.’
Methodism itself is modern saintship; Mr. Law begat it; Count
Zinzendorf rocked the cradle; and the devil himself was midwife
to their new-birth” (p. 24).
In reference to Wesley’s Journals and his own, Whitefield says:――
“Whatever that indefatigable labourer, the Rev. Mr. John Wesley,
may think of his, I have long since publicly acknowledged that
there were, and doubtless, though now sent forth in a more
correct attire, there are yet many exceptionable passages in my
Journals. And I hope it will be one of the constant employments
of my declining years to humble myself daily before the Most
High God, for the innumerable mixtures of corruption which
have blended themselves with my feeble, but, I trust, sincere
endeavours to promote the Redeemer’s glory. If his lordship
had contented himself with pointing out, or even ridiculing,
any such blemishes, imprudences, or mistakes, in my own, or in
any of the Methodists’ conduct or performances, I should have
stood entirely silent. But when I observed his lordship, through
almost his whole book, not only wantonly throwing about the
arrows and firebrands of scurrility, buffoonery, and personal
abuse, but, at the same time, taking occasion to vilify, and
totally deny the operations of the blessed Spirit, by which
alone his lordship, or any other man, can be sanctified and
sealed to the day of eternal redemption, I must own that I was
constrained to vent myself to you, as a dear and intimate friend,
in the manner I have done. Make what use of it you please.
“At present, I am on the road to Scotland, in order to embark
for America; and only add, that the method used by his lordship
to stop, will rather serve to increase and establish what he is
pleased to term a ‘sect of fanatics.’ Bishop Burnet prescribed
a much better way to stop the progress of the Puritan ministers.
‘_Out-live, out-labour, out-preach_ them,’ said his lordship.
That the Rev. Mr. John Wesley himself, that famed leader of the
Methodists, and every Methodist preacher in England may be thus
outed and entirely annihilated is, and shall be, the hearty
prayer of George Whitefield” (pp. 33–35).
Having completed his pamphlet at Leeds, Whitefield proceeded to
Newcastle, where he wrote:――
“NEWCASTLE, _March 13, 1763_.
“MY VERY DEAR FRIEND,――I cannot go further without dropping
you a few lines. They leave me thus far advanced in my journey
to Scotland. My friends write me word, that the ship _Jenny_,
Captain Orr, a very discreet person, sails from Greenock to
Boston the middle of April. You will pray that the God of the
sea and dry land will give me a safe and speedy passage. On
the road, we have been favoured with some sweet seasons. I have
preached at Everton, Leeds, Kippax, Aberford, and this place.
Next Sabbath I hope to be at Edinburgh. On my way, I finished a
little thing in answer to the present Bishop of Gloucester. If
my friends think proper to print it, you will find a testimony
left behind me for the good old Puritans and free-grace
Dissenters, whom he sadly maligns.”
Whitefield arrived at Edinburgh, as he expected; but, instead of
sailing in the middle of April, his embarkation was deferred until the
4th of June. During this unexpected detention, his old friend Wesley
came to Scotland, and wrote: “Sunday, May 22. At Edinburgh, I had the
satisfaction of spending a little time with Mr. Whitefield. Humanly
speaking, he is worn out; but we have to do with Him who hath all power
in heaven and earth.”[506] Though “worn out,” Whitefield continued
preaching, as often as he could. He spent eleven weeks in Scotland, and,
towards the end of that interval, had an alarming illness. In _Lloyd’s
Evening Post_, for June 6, it was announced, “The Rev. Mr. Whitefield
is so ill in Scotland, as not to be able to embark for America.”
But, four days later, the same journal contained the following: “Last
week, the Rev. Mr. Whitefield, being recovered from his indisposition,
sailed from Greenock, on board the _Fanny_, Captain Galbraith, bound
to Rappahanock, in Virginia.”[507]
The best glimpses of Whitefield, during his stay in Scotland, will
be obtained by brief extracts from his letters. To his old servant,
Elizabeth Wood, he wrote:――
“Edinburgh, March 19. I was quite concerned to see you so ill. I
charge you to want for nothing. Speak to Messrs. Keen and Hardy:
they will supply you at any time. Do not be afraid to go near
the Tabernacle House. I will own and stand by my dear, steady,
and faithful servants and helpers. Such a one you have been. O
for heaven! There are no thorns and briars amongst God’s people
there. In about a month, I expect to sail.”
In a letter to a friend, he said:――
“Edinburgh, March 26, 1763. After my return from Glasgow, I may
be here a fortnight. My poor body is so far restored, that I
can mount the gospel throne once a day. Perhaps the sea air may
brace me up a little more; but, after all, it is only like the
glimmering of a candle before it goes out. Death will light it
up in a better world. O that I had done more for the blessed
Jesus! O that I could think more of what He has done for me! The
Edinburgh prescriptions have been blessed to me. My spirits are
much brisker than when here last.”
To Mr. Keen, who now, in conjunction with Mr. Hardy, had the management
of his London chapels, Whitefield wrote:――
“Edinburgh, March 26, 1763. I thank you for your kind letter;
and thank the Lord of all lords that matters go on so well. I
am more than easy. The Lord has directed my choice, and will
bless, assist, and reward those employed. Ten thousand thanks
to you all. You may act as you please with respect to Mr. ――――.
His attending the Tabernacle when I was well, and leaving it
ever since I have been sick, does not look well at all; but
please yourselves, and you will please me. Do not consult me
in anything, unless absolutely necessary. On Monday, I am going
to see about the ship. I am sorry my little piece, entitled
‘_Observations_,’ etc., is not come out yet.”
In another letter to Mr. Keen, he observed:――
“Leith, May 14, 1763. Why so fearful of writing a long letter?
The longer the better. Though disappointed in embarking, by
reason of sickness, I can read and write, and hope soon to get
upon my throne again. I have been able to go upon the water
to-day for several hours. Others can die, but I cannot. Father,
Thy will be done! What a God do I serve! Physicians, friends on
every side of me! And what is all in all, the great Physician
comforting my soul! Thank, O thank Him in behalf of a worthless
worm!”
Whitefield’s last letter, before his departure, was the following:――
“GREENOCK, _June 4, 1763_.
“MY DEAR FRIEND,――A thousand thanks for your kind letters. Jesus
is kind. I am better, and just going on board the _Fanny_, bound
to Rappahanock, in Virginia. Yours to good Lady Huntingdon is
taken care of. I hear her daughter died well,[508] and that
her ladyship is comforted and resigned. Blessed be God! Adieu!
Follow me with your prayers.
“Ever yours,
“GEORGE WHITEFIELD.”
Thus ended Whitefield’s eight years’ wanderings in the United Kingdom
of Great Britain and Ireland. During this interval, he had reached
the zenith of his usefulness and fame. His health was now broken; and,
though he lived for seven years afterwards, he, comparatively speaking,
continued to be, what Wesley called him, a “worn-out” man.
_SIXTH VISIT TO AMERICA._
JUNE 4, 1763, TO JULY 8, 1765.
WHITEFIELD’S voyage to America was long, but pleasant. Nearly twelve
weeks were spent upon the ocean. His letters will best display his
feelings.
“AT SEA, _July 15, 1763_.
“This leaves me looking towards Virginia, but only as a harbour
in my way to an infinitely better port, from whence I shall
never put out to sea again. I have been surprisingly kept up
during the voyage,――long, but not tedious. Jesus has made the
ship a Bethel. I have enjoyed that quietness which I have in
vain sought after for some years on shore. Not an oath has
been heard even in the greatest hurry. All has been harmony and
love. But my breath is short, and, since my relapse in Scotland,
I have little hope of much further public usefulness. A few
exertions, like the last struggles of a dying man, are all that
can be expected from me.”
On landing in Virginia, Whitefield wrote two pastoral letters, one to
his “dear Tabernacle hearers;” the other to those at Tottenham Court
Road. Both were written on the same day, and the following is an
extract:――
“VIRGINIA, _September 1, 1763_.