Chapter XV: Part 15

Bohler and Zinzendorf both wrote to Whitefield; and, as their letters are of historical importance, they are here given _in extenso_:――

“_May 8, 1753._

“SIR,――I pity you very much that you suffer yourself to
be so much imposed on, and to print your impositions so
inconsiderately.

“You have now attempted a second time to ruin my character. You
represent me as the inventor of an _artificial mount_,[323] etc.
You build upon that, two assertions: 1. That I invented it as
a means to encourage a certain gentleman in his undertakings.
2. That I did it to make up a quarrel with him, by these means.
Now I can attest, with a good conscience, before God, that I had
no hand in inventing, or contriving, or executing, etc., such an
_artificial mound and picture_, etc.; and both your conclusions,
that you build on it, drop of course.

“You also assert, that, I and others paid our devotions in a
certain room, of which you please to give a description; but you
really are in this point also grossly imposed upon. By whom? By
an apostate!

“The person against whom you chiefly level your letter, is so
maliciously misrepresented therein, that really you yourself
will be ashamed of it one day before God and man. It would have
been ingenuous in you to have asked some of your old friends,
whether the charges you lay against us be true. But that,
you have not done. You will perhaps say to me, ‘You can clear
yourself in print.’ But this sounds, in my ears, as if a drunken
man would pelt one with dirt, and then say, ‘Now I will shew you
water where you can wash yourself again.’ I, for my part, have
always abhorred paper war; for I think the result of such a
war, for a child of God, is no other than _vinco seu vincor,
semper ego maculor_ (conquering or conquered, I am dishonoured).
And, besides that, I think it incumbent upon an honest man,
when he rashly and heedlessly has cast an aspersion upon his
fellow-creatures――fathered actions upon an innocent person of
whom he was altogether ignorant――and, with the most prejudicial
assertions, charged a body of people with faults of which they,
neither in whole nor in part, are guilty――to do all in his
power to remove such aspersions of which he is the author or
propagator.

“Dear Mr. Whitefield, when the secret intentions of man,
together with all his unjust deeds and actions, will be judged,
how glad would you be then, not to have treated our Society, in
general; and, in particular, that venerable person against whom
your letter is chiefly levelled; and poor me, in so injurious,
yea, I may say, impudent and wicked a manner.

“But, perhaps, my dear and merciful Saviour may give you grace,
that I may, a second time, be asked pardon by you; which I,
for your sake, heartily desire; but, for my sake, am entirely
unconcerned about; who, as an unworthy servant of my dear Lord
Jesus Christ, who was slain for His enemies, shall continue to
love and pray for you.

“PETER BOHLER.”

To say the least, this is an odd, evasive letter, unworthy of the man who had taught the Wesleys the way of salvation by faith in Jesus Christ. Zinzendorf’s is no better:――

“_May 8, 1753._

“REV. SIR,――As I read no newspapers, I knew nothing of your
‘Expostulatory Letter,’ till a worthy clergyman of the Church of
England communicated to me his copy but yesterday.

“You are a preacher, I suppose, of Christ; therefore, though you
are, it seems, an utter stranger to me, you may guess why you
see no reply to your letter.

“In private, I tell you so much, that you are mistaken in the
chief point you urge with more zeal than knowledge.

“As yet, I owe not a farthing of the £40,000 you are pleased
to tell me of; and, if your precipitate officiousness should
save me and those foreigners, you forewarn so compassionately,
from that debt, your zeal would prove very fatal to the English
friends you pity, it seems, no less than the German.

“As for the distinction in the dress of our women, pray consider
that St. Paul has thought it worth his while to make certain
regulations about the head-dress; and you may remain more quiet,
as you have no notion what our ordinances are.

“If some brethren, in their Easter Liturgy, make use of
French-horns, (which they are to answer for, not I, for my chapel
has none,) let the synod consider of it.

“I have not seen the pamphlet you tell us of. It is dedicated
to the Archbishop, you say. If the author got the permission of
his Grace fairly, then the thing is serious indeed; yet, I shall
have nothing to say to Mr. Rimius.

“I make but one observation for your good, sir. Are you sure
that all the quotations out of the Bible are true? If so, is it
possible that the interpretations, which some eighty different
sects of Christians give to the passages in which they oppose
each other, can be the true meaning of the author? Are all those
which are made out of your own books to be depended upon? For
my own part, I find that the single passage you borrow from Mr.
Rimius is an imposition upon the public, as gross as if St. Paul,
when he says, ‘We have but one God the Father,’ etc., should be
charged with denying the divinity of Jesus. As thousands of our
people are satisfied, that I oppose that meaning of the said
quotation, with all my credit in the Church; and have supported
my opposition, with all my substance and that of my family,
above these thirty years; and will continue so long as I have a
shirt left; what must they think when they see my book quoted in
that manner?[324] I add no more.

“As your heart is not prepared to love me, nor your
understanding to listen to my reasons, I wish you well, sir,
and am your loving friend,

“LOUIS.”[325]

These were unsatisfactory and discreditable letters, and not at all an answer to Whitefield’s charges. The truth is, a satisfactory answer was impossible. There can be no question, that the Moravians had begun to practise a _ritualism_ the most silly; and that their expenditure had brought them to the very verge of bankruptcy and disgraceful ruin.[326]

It would be wearisome and unprofitable to pursue the subject. Suffice it to say, that, in the month of November, 1753, a pamphlet, of forty-three pages, was published with the following uncouth title: “He who is a Minister of the Gospel, and highly esteems the Sufferings of the Lamb, his Introduction to the Method or Way of the Evangelical Church of the Brethren in dealing with Souls. To which is prefixed, A short Answer to Mr. Rimius’s long uncandid Narrative. And a Lesson for Mr. Whitefield to read before his Congregation.” The bulk of the pamphlet was a translation of Zinzendorf’s German treatise, entitled, “Method with Souls,” etc., and requires no attention; but that section of it which relates to Whitefield may be quoted:――

“If Mr. Whitefield had been more acquainted with the customs
of the primitive Christians, he need not have asked, ‘Did the
primitive Christians visit the graves of the deceased?’

“As to the illuminations, they are no part of the worship, and
cannot concern him.

“As to their debts, he has no business to trouble himself about
them. He will never be asked to pay them; for he, among the
Brethren, to whom the Lord has been most bountiful, has taken
upon himself to discharge them.

“As his intelligence has been from such as St. Paul
distinguishes by the name of false brethren, any man, possessed
of common sense, may know what regard it deserves.

“One fault among the Brethren is, that they do not abound with
charity sermons, and look sharp after the plate, as is done he
knows where and by whom.

“By this time, I doubt not, Mr. Whitefield is able to answer his
own queries; and, I hope, wishes he had taken Paul’s advice to
Timothy: ‘Foolish and unlearned _questions_ avoid, knowing that
they do gender strifes.’”

On the other side, there was published a pamphlet, whose title will convey an idea of its contents:――“A true and authentic Account of Andrew Frey; containing the occasion of his coming among the Hernhuters, or Moravians; his Observations on their Conferences, Casting Lots, Marriages, Festivals, Merriments, Celebrations of Birth-days, Impious Doctrines, and Fantastic Practices, Abuse of Charitable Contributions, Linen Images, Ostentatious Profuseness, and Rancour against any who in the least differ from them; and the Reasons for which he left them; together with the Motives for publishing this Account. Faithfully translated from the German.”[327]

All this disreputable contention prepared the way for Bishop Lavington to publish, two years afterwards, his “Moravians Compared and Detected.” (8vo. 180 pp.)

It is time to return to Whitefield’s gospel wanderings, and correspondence.

About the middle of the month of May, he left London for a tour in Wales, and made “a circuit of about seven hundred miles.”[328] He preached above twenty times, at Narberth, Pembroke, Haverfordwest, and other places; and was again in London on the 7th of June. The Moravian controversy filled his mind and crushed his heart. To his old secretary, John Syms, who had joined the Moravians, and who had basely threatened a revelation of some of Whitefield’s secret affairs, he wrote:――

“HAVERFORDWEST, _May 27, 1753_.

“MY DEAR MAN,――Though my wife has not forwarded the letter, she
says you have sent me a threatening one. I thank you for it,
though unseen, and say unto thee, if thou art thus minded, ‘What
thou doest, do quickly.’ Blessed be God, I am ready to receive
the most traitorous blow, and to confess, before God and man,
all my weaknesses and failings, whether in public or private
life. I laid my account of such treatment, before I published my
‘Expostulatory Letter.’ Your writing in such a manner convinces
me more and more, that Moravianism leads men to break through
the most sacred ties of nature, friendship, and disinterested
love.

“My wife says, you write, that, ‘_I am drunk with power_ and
_approbation_.’ Wast thou with me so long, my dear man, and hast
thou not known me better? What power didst thou know me ever to
grasp at? or, what power am I now invested with? None, that I
know of, except that of being a poor pilgrim. As for approbation,
God knows, I have had little else besides the cross to glory in,
since my first setting out. May that be my glory still!

“My wife says, you write, that ‘I promised not to print.’ I
remember no such thing. I know you advised me not to do so,
but I know of no promise made. If I rightly remember, I had not
then read Rimius; but, after that, I both heard and saw so many
things, that I could not, with a safe conscience, be silent.

“My wife says, you write, ‘the bulk of my letter is not truth.’
So says Mr. Peter Bohler; nay, he says, ‘it is all a lie;’ and,
I hear, he declares so in the pulpit; so that, whether I will
or not, he obliges me to clear myself in print. If he goes on
in this manner, he will not only constrain me to print a third
edition, but also to publish a dreadful heap that remains behind.
My answers to him, the Count, and my old friend Hutton, are
almost ready. I cannot send them this post, but may have time
before long.

“O, my dear man, let me tell thee, that the God of truth and
love hates lies. That cause can never be good, that needs
equivocations and falsehoods to support it. You shall have none
from me. I have naked truth. I write out of pure love. The Lord
Jesus only knows what unspeakable grief I feel, when I think
how many of my friends have so involved themselves. If anything
stops my pen, it will be concern for them, not myself. I value
neither name nor life itself, when the cause of God calls me to
venture both. Thanks be to His great name, I can truly say, that,
for many years past, no sin has had dominion over me; neither
have I slept with the guilt of any known, unrepented sin lying
upon my heart.

“I wish thee well in body and soul, and subscribe myself, my
dear John, your very affectionate, though injured, friend for
Christ’s sake,

“GEORGE WHITEFIELD.”

To another friend, Whitefield wrote as follows:――

“LONDON, _June 8, 1753_.

“Mr. S―――― can tell you what concern the Brethren’s awful
conduct has given me. Surely, if the Redeemer had not supported
me, I should, within these two months, have died of grief. But I
will say no more; Jesus knows all things. He will not long bear
with guile. I and the Messrs. Wesley are very friendly. I like
them, because they let the world see what they are at once. I
suspect something wrong, when so much secresy is required.”

Two days after writing this, Whitefield opened his new Tabernacle, on which occasion he preached, in the morning, from Solomon’s prayer at the dedication of the temple; and, in the evening, from 1 Chron. xxix. 9: “Then the people rejoiced, for that they offered willingly, because with perfect heart they offered willingly to the Lord: and David the king also rejoiced with great joy.” It is needless to add, that the building “was crowded almost to suffocation in every part.”[329]

The Tabernacle being built and opened, Whitefield felt himself at liberty to “take the field.” Accordingly, on June 20, he started off to Portsmouth, where he spent about a week. Having fulfilled his mission there, he set out for the north of England. He had “two good meetings” at Olney. At Northampton, “several thousands attended.” Leicester was “a cold place; but the people stood very attentive, and some were affected.” At Nottingham, “a great multitude came to hear, but a son of Belial endeavoured to disturb them.” At Sheffield, he had “two good meetings,” and a congregation “consisting of several thousands.” At Rotherham, “after preaching, a young man was set at liberty, who had been groaning under the spirit of bondage for four years.” At Leeds thousands attended daily; and, on the Lord’s-day, it was computed that near twenty thousand were present. At Birstal[330] and Bradford, “many thousands flocked together.” “At York,” he says, “I preached four times; twice we were disturbed, and twice we had sweet seasons.” Thus did he preach all the way from London to Newcastle where he arrived on Saturday, July 14. Three days afterwards, he wrote to the Countess of Huntingdon:――

“NEWCASTLE, _July 17, 1753_.

“I wrote to your ladyship just before I set out for Portsmouth,
and thought to have written again at my return, but was hindered
by staying only one night in London. Ever since, I have been
on the range for lost sinners; and, blessed be God! I have
been much owned by Him who delights to work by the meanest
instruments. Sometimes I have scarce known whether I have been
in heaven or on earth. I came hither on Saturday, and have
preached seven times, and once at Sunderland, where a great
multitude attended, and were deeply impressed. At five in the
morning, the great room[331] is filled; and, on the Lord’s-day,
the congregation out of doors was great indeed. Surely the shout
of a King has been amongst us. All is harmony and love. I am now
going to a place called Sheep-hill, and shall return to preach
here again in the evening. To-morrow I set forward to Scotland.
This may be communicated to Mr. Charles Wesley, to whom I would
write if I had time.”

The _Scots’ Magazine_ for 1753 (p. 361) says:――

“Mr. George Whitefield arrived at Edinburgh July 20th; went
thence to Glasgow on the 27th; returned to Edinburgh August 3rd;
and set out for London on the 7th. He preached daily, morning
and evening, when at Edinburgh, in the Orphan Hospital Park; and,
when at Glasgow, in the Castle-yard, to numerous audiences. In
his sermons at Glasgow, he declaimed warmly against a play-house,
lately erected within the enclosure in which he preached.
The consequence was, that, before his departure, workmen were
employed to take it down, to prevent its being done by ruder
hands.”

Whitefield went to Scotland, not with his usual buoyancy. Under date of “Edinburgh, July 21,” he wrote:――

“The inward discouragements I have felt against coming to
Scotland have been many. I have left a people full of fire.
Thousands and thousands flocked to hear the glorious gospel.
I have heard of awakenings in every place. Saints have been
revived, and heaven, as it were, has come down on earth. We have
enjoyed perpetual Cambuslang seasons. My heart is quite broken
to think poor Scotland is so dead.”

He, however, plunged into his work, and not without success. In another letter, dated “Glasgow, July 25, 1753,” he says:――

“Yesterday, I was enabled to preach five times, and, I suppose,
the last time to near twenty thousand. At Edinburgh, I preached
twice every day to many thousands, among whom were many of
the noble and polite. Attention sits on the faces of all; and
friends come round me, like so many bees, to importune me for
one week’s longer stay in Scotland.”

As already stated, Whitefield started, from Edinburgh to London, on Tuesday, August 7th. On Wednesday, he preached at Berwick, and again on Thursday morning. On Thursday night, he arrived at Alnwick, and “it being the time of the races,” he preached on the words, “So run that ye may obtain.” He writes:――

“Whilst I was discoursing, the gentlemen came down from the race,
and surrounded the congregation, and heard very attentively.
The next morning, at five, I preached again; and, about noon,
at a place called Placey; and, in the evening, about nine, at
Newcastle, where a great number expected me, and my text was,
‘At midnight, a cry was made, Behold, the Bridegroom cometh.’”

On the Sunday following, he wrote to Mr. Gillies, of Glasgow:――

“I am to preach three times every day this week. This promise
supports me――‘As thy day is, so shall thy strength be.’ By the
enclosed, you will see the devil owes me a grudge for what was
done at Glasgow. Would it not be proper to insert a paragraph to
contradict it?”

Next day, August 13th, he wrote to another friend:――

“My route is now fixed. After preaching here” (Newcastle) “and
hereabouts three times each day, I am to leave this place on
Thursday; to be at Stockton on Sunday; at Osmotherley on Monday
noon; lie at Topcliff, and reach York, by way of Boroughbridge,
on Tuesday next; and then come forwards to Leeds.

“I could not finish this letter last night. It is now Tuesday
morning. Surely heaven came down amongst us, under the last
evening’s preaching. It was almost too much for my body. I must
away to Horsley to preach, from whence I am to return here to
preach again this evening. Thrice a day tries me, but in the
Lord have I righteousness and strength. If you hear of a mob
being raised, by my preaching, at Glasgow, assure your friends
there was none; but Satan owes me a grudge for speaking against
the play-house.”

It is important to bear in mind, that, at nearly all, if not actually all, the places in the north of England, where Whitefield preached, there were meeting-houses and Societies belonging to his friend Wesley. In truth, whatever might be the case in London, Whitefield, in the country, was Wesley’s fellow-labourer. There was no formal and avowed union between the two, and, on some important doctrines, they differed; but wherever Whitefield went, Wesley’s people were prepared to welcome him; and he was equally prepared to do them all the good he could.[332] Osmotherley[333] is mentioned in the foregoing extract. This was a small moorland village, quite out of Whitefield’s way to London, and difficult of access; but one of Wesley’s Societies had been formed even here, and they were about to erect a chapel. On no other ground, except that Whitefield, without professing it, was acting as Wesley’s lieutenant, is it possible to account for Whitefield’s visits to places like Osmotherley, Placey, Horsley, Sheephill, Stockton, and others which might be mentioned.

The mob at Glasgow has been named. The explanation is, the proprietor of a play-house was supposed to be so affected by Whitefield’s preaching, that he, at once, began to take down the roof of his edifice. Either through malice or misinformation, several of the newspapers of the day represented this as being done by a mob, under the exciting influence of Whitefield’s ministry.[334] Whitefield had been so often mobbed himself, that he had no wish to be announced as allied to mobs. Hence, before he left Newcastle, he wrote the following letter, which was printed, by the publishers, in the _Newcastle Journal_:――

“NEWCASTLE, _August 17, 1753_.

“GENTLEMEN,――By your last Saturday’s paper, I find that some
Edinburgh correspondent has informed you, that, when I was
preaching at Glasgow on the 2nd inst., to a numerous audience,
near the play-house lately built, I inflamed the mob so much
against it, that they ran directly from before me, and pulled it
down to the ground; and that several of the rioters, since then,
have been taken up, and committed to jail. But, I assure you,
this is mere slander and misinformation. It is true, indeed,
that I was preaching at Glasgow, to a numerous auditory, at
the beginning of this month; and that I thought it my duty
to shew the evil of having a play-house erected in a trading
city――almost, too, before the very door of the university. And
this, by the help of God, if called to it, I should do again.
But that I inflamed the mob, or that they ran directly from me,
and pulled the play-house down, or that the rioters were taken
up and put into prison, is entirely false.

“I suppose all this took its rise from the builder taking down
the roof of the house himself. You must know that the walls of
this play-house were part of the old palace of the Bishop of
Glasgow, and only had a board covering put upon them during
the time of the players being there. They being gone, the owner
(whether convinced by anything that was said, I cannot tell)
began to take off the roof several days before I left that place;
so that, if there had been any riot, doubtless I should have
seen it.

“No, gentlemen, your correspondent may assure himself that I
am too much a friend to my God, my king, and my country, to
encourage any such thing. I know of no such means of reformation,
either in church or state. The weapons of a Christian’s warfare
are not carnal. And therefore, if you please to inform the
public and your Edinburgh correspondent of the mistake, in
to-morrow’s paper, you will oblige, Gentlemen,

“Your very humble servant,

“GEORGE WHITEFIELD.”

On leaving Newcastle, Whitefield continued to visit towns and villages, where Wesley had formed Societies, and everywhere his gigantic labours were attended with marvellous success. The following extracts from two letters to the Countess of Huntingdon will convey an idea of the scenes he witnessed:――

“YORK, _September 11, 1753_.

“Last Saturday, I returned to Leeds, whence I had been absent
a fortnight. What the glorious Emmanuel gave us to see and
feel, is inexpressible. What a sacrament at Haworth! We used
thirty-five bottles of wine on the occasion. I have been as far
as Bolton, Manchester, and Stockport. At the last place, so much
of the Divine presence came amongst us, that it was almost too
much for our frail natures to bear. Everywhere the congregations
looked like swarms of bees; and the more I preached, the more
eager they seemed to be. At Birstal, last Lord’s-day, there were
near twenty thousand; and, on Monday morning, the parting at
Leeds was the most affecting I ever saw. Last night, I came
hither, and preached with quietness. This morning, I am setting
out for Lincolnshire. Besides travelling, I have been enabled
to preach thrice a day frequently. I hear of scores of souls who
have been awakened. They tell me that a hundred have been added
to the Sunderland Society.[335] Never did I see the work more
promising. God be merciful to me a sinner, and give me an humble,
thankful heart!”

“LONDON, _September 26, 1753_.

“Yesterday, the good and never-failing Redeemer brought me and
mine to London, where I expect to stay only a few days. During
the last three months, I have been enabled to travel about
twelve hundred miles, and to preach about one hundred and eighty
sermons, to many, very many, thousands of souls. More glorious
seasons I never saw. My last excursion has been to York,
Lincolnshire, Rotherham, Sheffield, Nottingham, and Northampton,
where, I believe, near ten thousand came to hear last Lord’s-day.”

Though Whitefield had built and opened his new Tabernacle, he was not inclined to “_nestle_” in it. Within ten days after his arrival in London, he resumed his itinerancy. On Saturday, October 6th, he had “a blessed season at Olney;” and, next day, “two glorious opportunities” at Northampton. On Monday, October 8th, he preached at Oxenden and Bosworth; on Tuesday, at Kettering and Bedford; and on Wednesday, at Bedford and Olney. He then set out for Staffordshire, and preached “at Birmingham and several adjacent places.” Three weeks after his departure from London, he wrote as follows:――

“WOLVERHAMPTON, _October 27, 1753_.

“My last, I think, was from Nantwich. Since then, I have been
breaking up new ground.[336] I have preached four times at
Alpraham, in Cheshire, where the Lord was with us of a truth;
and where He had prepared my way, by blessing several of my poor
writings. At Chester, I preached four times; a great concourse
attended; all was quiet;[337] several of the clergy were present;
and the word came with power. I have since heard that the most
noted rebel in the town was brought under deep conviction,
and could not sleep night or day. At Liverpool, the way was
equally prepared. A person, who had been wrought on by some
of my printed sermons, met me at landing, and took me to his
house.[338] A great number, at a short notice, were convened;
all were quiet; and some came under immediate conviction. Wrexham
has been a rude place; and, upon my coming there, the town was
alarmed, and several thousands came to hear. Some of the baser
sort made a great noise, and threw stones, but none touched me,
and, I trust, our Lord got Himself the victory. The next day,
near Alpraham, we had another heaven upon earth. The morning
after, I intended to preach near Nantwich, where a Methodist
meeting-house has lately been pulled down. Here Satan roared.
The mob pelted Mr. D――――[339] and others much, but I got off
pretty free, and had opportunity of preaching quietly a little
out of town. Last night, I preached here, in the dark, to a
great number of hearers. I am now bound for Wednesbury, Dudley,
and Kidderminster.”

Eleven days after writing this, Whitefield had returned to London; but, two days afterwards, he was off to Gloucester, and the west of England. The following was addressed to the Rev. Mr. Gillies, of Glasgow, who had requested him to point out those parts of his Journals which it might be desirable to insert in the “Historical Collections,” then in course of preparation for the press:――

“GLOUCESTER, _November 16, 1753_.

“REVEREND AND VERY DEAR SIR,――I received your kind letter, and
would have sent the Journals immediately, but knew not how. My
wife promised to embrace the first opportunity that offered;
and I hope, ere long, they will come safe to hand. As for my
pointing out particular passages, it is impracticable. I have
neither leisure nor inclination so to do. My doings and writings
appear to me in so mean a light, that I think they deserve no
other treatment than to be buried in eternal oblivion.

“Great things were done in and about Newcastle; but far greater
did we see afterwards in Yorkshire, Lancashire, etc. Since
then, I have been another tour, and have preached at Liverpool,
Chester, Coventry, Birmingham, Dudley, Wednesbury, Kidderminster,
Northampton, Bedford, etc. At present, I am in my native county,
where the Lord has given us several precious meetings. After a
few days’ sojourning here, I am bound for Bristol and Plymouth;
and, in about three weeks, I purpose to betake myself to my
winter quarters.”

Whitefield arrived at Bristol on November 19th, and wrote, as follows, to Thomas Adams:――

“BRISTOL, _November 21, 1753_.

“Never before had I such freedom in Gloucestershire. Showers of
blessings descended from above. I came here on Monday evening,
and to my great disappointment, found that the new Tabernacle
is not finished, so that I know not well what to do. However,
we had a good time last night at the Hall.

“Your motion to go to Norwich, I much approve of. Whatever
others design, that is nothing to us. Simplicity and godly
sincerity will carry all before them in the end. O that the
sons of Zeruiah could be persuaded to let us alone! But how
then should we be able to approve ourselves sons of David? By
thorns and briars, the old man must be scratched to death. O
this crucifixion work! Lord Jesus, help us to go through with
it! He will, He will. I commend thee and thine to His almighty
protection and never-failing mercy: and remain, my very dear man,

“Yours most affectionately,

“GEORGE WHITEFIELD.”

A word of explanation. After the termination of James Wheatley’s ministry at Norwich, it became a serious question who was to occupy his Tabernacle there. The Society he had gathered was composed of persons far from perfect. Considerable wrangling ensued; but, until 1758, the Norwich Tabernacle was chiefly supplied by the preachers connected with Whitefield’s Tabernacle in Moorfields. It then passed into the hands of Wesley; who, in 1763, gave it up as a hopeless undertaking. For twelve years after that, it was occupied by the Rev. John Hook, grandfather of the Rev. Dr. Hook, Dean of Worcester, and of Theodore Hook, the celebrated novelist. In 1775, James Wheatley let it to Lady Huntingdon, at an annual rent of £40. It is not necessary to pursue its history further.[340]

Then, in reference to the Bristol Tabernacle. Almost from the commencement of their career, the followers of Whitefield and of Wesley had held separate services at Bristol. Wesley had had a chapel there ever since the year 1739. Up to the present, Whitefield had none. Considering the peculiar position held by Whitefield, as belonging to no party and yet the friend of all, it is difficult to imagine why he now sanctioned the erection of a chapel for himself, except that he and his special adherents were well aware, that many, belonging to the upper classes of society, who were in the habit of visiting the Hotwells, would not attend Wesley’s meeting-house, but would be likely to sit under the more popular ministry of his friend Whitefield. Be that as it may, the Countess of Huntingdon exerted her influence to obtain the necessary funds for a new erection. Lord Chesterfield sent her £20;[341] but added, “I must beg _my name_ not to appear _in any way_. Lady Chesterfield is active among her friends, and, I doubt not, you will reap the benefit of her solicitations.” The Earl of Bath sent £50, and said, “It gives me unfeigned pleasure to hear of the good effects of Mr. Whitefield’s preaching at Bristol, and amongst the colliers.” The result of Lady Huntingdon’s efforts was, the new Tabernacle was now nearly completed, and Whitefield had come to open it.[342] The dedication services were held on Sunday, November 25th.[343] Hence the following letter to a friend:――

“BRISTOL, _December 1, 1753_.

“We have enjoyed much of God at Bristol. Twice I preached in
my brother’s great house to the quality, amongst whom was one
of Cæsar’s household.[344] On Sunday last, I opened the new
Tabernacle. It is large, but not half large enough. Would the
place contain them, I believe near as many would attend as do in
London.”

This is all that Whitefield has recorded concerning the consecration of the Bristol Tabernacle. The day after its opening, he set out on a preaching tour in Somersetshire; but says:――

“The weather was so violent, and my call to London likely to
be so speedy, that I turned back. On Tuesday, at seven in the
evening, I preached in the open air to a great multitude. All
was hushed and exceeding solemn. The stars shone very bright,
and my hands and body were pierced with cold; but what are
outward things, when the soul within is warmed with the love
of God?”

While Whitefield was opening the Bristol Tabernacle, Wesley was seized with an illness, which all his friends expected to prove fatal. Just at the same time, the wife of Charles Wesley caught the small-pox at Bristol, and was in the greatest danger. Between this excellent lady and the Countess of Huntingdon there existed a close intimacy and friendship; and, whenever the Countess was in Bristol, Charles Wesley and his wife always received a warm welcome to her house. Charles was now in London, visiting his apparently dying brother; but was greatly needed by his wife in Bristol. In this emergency, Lady Huntingdon hurried Whitefield to the metropolis, to enable Charles Wesley to pay a visit to his seemingly dying wife.[345] This brief statement will help to explain the following beautifully pathetic letters, written by Whitefield, at this afflictive period. The first was probably addressed to the noted Methodist at Leeds, William Shent:――

“BRISTOL, _December 3, 1753_.

“I have been preaching the last week in Somersetshire. The fire
there warmed and inflamed me, though I preached in the open air
on Tuesday evening at seven o’clock, as well as on Wednesday and
Thursday. I purposed to go as far as Plymouth, but Providence
has brought me back, and I am now hastening to London, to pay
my last respects to my dying friend. It may be, that shortly
Mr. John Wesley will be no more. The physicians think his disease
a galloping consumption. I pity the Church; I pity myself; but
not him. We must stay behind in this cold climate, whilst he
takes his flight to a radiant throne. Poor Mr. Charles will now
have double work.”

On the same day, Whitefield wrote to both the Wesleys. The first of the ensuing letters was addressed to Charles; the second to John.

“BRISTOL, _December 3, 1753_.

“Being unexpectedly brought back from Somersetshire, and hearing
you are gone on such a mournful errand, I cannot help sending
after you a few sympathising lines. The Lord help and support
you! May a double spirit of the ascending Elijah descend and
rest on the surviving Elisha! Now is the time to prove the
strength of Jesus yours. A wife, a friend, and brother, ill
together! Well, this is our comfort, all things shall work
together for good to those that love God.

“If you think proper, be pleased to deliver the enclosed. It
is written out of the fulness of my heart. To-morrow, I leave
Bristol, and purpose reaching London on Saturday. Glad shall
I be to reach heaven first; but faith and patience hold out a
little longer. Yet a little while, and we shall be all together
with our common Lord. I commend you to His everlasting love, and
am, my dear friend, with much sympathy, yours, etc.,

“G. WHITEFIELD.”

“BRISTOL, _December 3, 1753_.

“REVEREND AND VERY DEAR SIR,――If seeing you so very weak, when
leaving London, distressed me, the news and prospect of your
approaching dissolution have quite weighed me down. I pity
myself and the Church, but not you. A radiant throne awaits you,
and, ere long, you will enter into your Master’s joy. Yonder He
stands with a massy crown, ready to put it on your head, amidst
an admiring throng of saints and angels; but I, poor I, who have
been waiting for my dissolution these nineteen years, must be
left behind, to grovel here below! Well, this is my comfort, it
cannot be long ere the chariots will be sent even for worthless
me. If prayers can detain them, even you, reverend and very dear
sir, shall not leave us yet; but, if the decree is gone forth,
that you must now fall asleep in Jesus, may He kiss your soul
away, and give you to die in the embraces of triumphant love! If
in the land of the dying, I hope to pay my last respects to you
next week. If not, reverend and very dear sir, F-a-r-e-w-e-ll!
_I prae sequar, etsi non passibus aequis._ My heart is too big:
tears trickle down too fast; and you, I fear, are too weak for
me to enlarge. Underneath you may there be Christ’s everlasting
arms! I commend you to His never-failing mercy, and am, reverend
and very dear sir, your most affectionate, sympathising, and
afflicted younger brother, in the gospel of our common Lord,

“GEORGE WHITEFIELD.”[346]

Ten days later, Whitefield wrote again to Charles Wesley, as follows:――

“LONDON, _December 13, 1753_.

“MY DEAR FRIEND,――The Searcher of hearts alone knows the
sympathy I have felt for you and yours; and in what suspense my
mind has been concerning the event of your present circumstances.
I pray and enquire, and enquire and pray again; always expecting
to hear the worst. Ere this can reach you, I expect the lot will
be cast, either for life or death. I long to hear, that I may
partake, like a friend, either of your joy or sorrow. Blessed
be God for the promise, whereby we are assured that all things
work together for good to those who love Him! This may make us,
at least, resigned, when called to part with our Isaacs. But
who knows the pain of parting, when the wife and the friend
are conjoined? To have the desire of one’s eyes cut off with a
stroke, what but grace, omnipotent grace, can enable us to bear
it? But who knows? perhaps the threatened stroke may be recalled;
and my dear friend enjoy his dear yoke-fellow’s company a
little longer. Surely the Lord of all lords is preparing you for
further usefulness by these complex trials. We must be purged,
if we would bring forth more fruit.

“Your brother, I hear, is better. To-day I intended to have seen
him; but Mr. Blackwell sent me word, he thought he would be out
for the air. I hope Mr. Hutchinson[347] is better. But I can
scarce mention anybody now, but dear Mrs. Wesley. Pray let me
know how it goes with you. My wife truly joins in sympathy and
love. Night and day indeed you are remembered by, my dear friend,
yours, etc.,

“G. WHITEFIELD.”[348]

A week afterwards, Whitefield wrote another letter to his beloved friend, full of jubilant thankfulness that the health of the afflicted ones was improving.

“LONDON, _December 20, 1753_.

“MY DEAR FRIEND,――I most sincerely rejoice, and have given
private and public thanks, for the recovery of your dear
yoke-fellow. My pleasure is increased by seeing your brother so
well, as I found him on Tuesday at Lewisham. O that you may both
spring afresh, and your latter end increase more and more! Talk
not of having no more work to do in the vineyard! I hope all our
work is but just beginning. I am sure it is high time for me to
do something for Him who has done and suffered so much for me.
Near forty years old, and such a dwarf! The winter come already,
and so little done in the summer! I am ashamed, I blush, and am
confounded. And yet, God blesseth us here. Truly, His outgoings
are seen in the Tabernacle. The top-stone is brought forth: we
will now cry, ‘Grace! grace!’ I must away. Our joint respects
attend you all. I hope Mr. Hutchinson mends. I hear his brother
is dead. My most dutiful respects await our elect lady.”[349]

These touching letters not only exhibit the warm friendship existing between Whitefield and the two Wesleys, but also unfold the tenderness of Whitefield’s feelings, and his profound sympathy with distress. Many others might have been inserted, as illustrative of the same moral excellencies; but, for want of space, they have been excluded.

Mrs. Grinfield, one of the ladies at the court of King George II., has been mentioned, as having been greatly blessed by Whitefield’s ministry. On his return to London, Whitefield visited her; and wrote as follows to the Countess of Huntingdon:――

“LONDON, _December 15, 1753_.

“Yesterday morning, I obeyed your ladyship’s commands, and
carried the enclosed to Mrs. Grinfield, at St. James’s Palace.
I was much satisfied with my visit, and am much rejoiced to
find that she seems resolved to shew out at once. The court, I
believe, rings of her, and, if she stands, I trust she will make
a glorious martyr for her blessed Lord. Oh that your ladyship
could see your way clear to come up! Now seems to be the time
for a fresh stir. Few have either courage or conduct to head a
Christian party amongst persons of high life. That honour seems
to be put upon your ladyship,――and a glorious honour it is.

“On Tuesday, I am to dine with Mr. John Wesley, who was
yesterday, for a few minutes, at the Foundery; but, I hear, his
lungs are touched. I cannot wish him to survive his usefulness.
It is poor living to be nursed; but our Lord knows what is best
for His children. I wish I might have the use of West Street
Chapel once or twice a week. Many want to hear at that end of
the town. The Messrs. Wesley are quite welcome to all the help
I can give them.”

At Christmas, Whitefield’s old friend, the Rev. Gilbert Tennent, and the great Virginian preacher, the Rev. Samuel Davies, came to England, as a deputation, to solicit subscriptions for the new college, founded by Governor Belcher, at Princeton. Their mission was an important one. The Presbyterian churches in the six colonies of New York, New Jersey, Pennsylvania, Maryland, Virginia, and Carolina were looking to this college for their future supply of ministers.[350] Under such circumstances, and quite apart from the respect which Whitefield felt for Governor Belcher, the errand of the two American ministers was sure to have his sympathy and help. He wrote a recommendatory letter to the Marquis of Lothian, and, through him, introduced the strangers to the Presbyterians of Scotland. The result of their visit was, they obtained contributions from England and Scotland, which “amply enabled the trustees to erect a convenient edifice for the accommodation of the students, and to lay a foundation for a fund for the support of necessary instructors.”[351]

Whitefield refers to this in the following letter to the Rev. Mr. Gillies, of Glasgow:――

“LONDON, _December 27, 1753_.

“REVEREND AND VERY DEAR SIR,――I am surprised to find, by your
last kind letter, that my poor Journals are not come to hand.
My wife informs me that they were sent to one Mr. E――――, who was
to send off goods the very next day.

“Perhaps it will please you to hear that Messrs. Tennent and
Davies supped with me last night. May the good Lord prosper
the work of their hands! I hope they will be introduced soon
to the Marquis of Lothian, and, by him, to Lord Leven. I shall
help them all I can. At the great day, all things will be laid
open.[352]

“Would you think it, I am this day thirty-nine years of
age.[353] Did not business require my attendance, I could
lock myself up, and lie prostrate all the day long in deep
humiliation before God. My dear sir, let none of my friends cry
to such a sluggish, unprofitable worm, ‘Spare thyself.’ Rather,
spur me on, I pray you, with an ‘Awake, sleeper, and begin to
do something for thy God!’ The Lord being my helper, I will. Do
Thou strengthen me, my Lord and my God! and I will go for Thee,
at Thy command, to the uttermost parts of the earth. O break,
break my heart; Look to Him, whom thou hast pierced! Look and
love; look and mourn; look and praise! Thy God is yet thy God!

“Every day, sir, we hear of fresh work. Scores of notes are put
up by persons brought under conviction; and God’s people are
abundantly refreshed. Last night, the glory of the Lord filled
the Tabernacle. I cannot tell you half. I am lost in wonder. For
the present, my dear sir, adieu!”

In such a spirit Whitefield ended the year 1753. On Tuesday, January 1, 1754, he preached, in the Tabernacle, to a densely crowded congregation, from the parable of the barren fig-tree. His American friends, Tennent and Davies, were present, and the latter wrote: “Though the discourse was incoherent, it seemed to me better calculated to do good to mankind than all the accurate, languid discourses I had ever heard. After the sermon, I enjoyed his pleasing conversation at his house.”

Whitefield spent the first two months of 1754 in London, and was fully occupied, partly in preaching, and partly in preparing for his intended voyage to America. He wrote: “I meet with my share of trials. Every sermon preached this winter has been fetched out of the furnace. But what are we to expect, as Christians and ministers, but afflictions? Our new Tabernacle is completed, and the workmen all paid. What is best of all, the Redeemer manifests His glory in it. Every day, souls come crying, ‘What shall we do to be saved?’ I expect, in a fortnight, once more to launch into the great deep, with about ten or twelve destitute orphans under my care.”[354] He embarked at Gravesend, on the 7th of March; and, in another chapter, we must follow him.

_FIFTH VISIT TO AMERICA._

MARCH 1754 TO MAY 1755.

NINE days after leaving England, the ship, in which Whitefield sailed, anchored in Lisbon harbour, where it remained about a month. This was a long detention for Whitefield and his “destitute orphans;” but he usefully employed the time in making himself acquainted with the full-blown Popery of the metropolis of Portugal. His letters on this subject fill twenty-four closely printed pages, in his collected works. At his return to England, in 1755, four of these letters were printed, with the title, “A brief Account of some Lent and other Extraordinary Processions and Ecclesiastical Entertainments, seen last Year at Lisbon. In four Letters to an English Friend. By George Whitefield.” (8vo. 29 pp.) Whitefield’s letters were extensively quoted by the newspapers and magazines of the day; and even the _Monthly Review_――no great friend to Whitefield――said, “Our celebrated itinerant preacher expresses a just and manly resentment of the miserable bigotry of the Portuguese, and the priestly delusion with which they are led into even more ridiculous fopperies than ever disgraced the pagan theology.”[355]

What did Whitefield see? Extracts from the letters――as brief as possible――shall supply an answer.

“LISBON HARBOUR, _March 17, 1754_.

“Yesterday we anchored in this port. We are now lying before
a large place, where we see hundreds going to worship in their
way. We have just been at ours. Though sent without a friend,
yet I am not left alone. ‘O my God, Thy presence on earth, Thy
presence in heaven, will make amends for all!’ Indeed, Jesus
Christ is a good master. He has given me the affections of all
on board, and as kind a captain as we could desire.”

“LISBON HARBOUR, _March 19, 1754_.

“As yet, I have not been on shore, but expect to go to-morrow.
To an eye fixed on Jesus, how unspeakably little do all
sublunary things appear! My dear sir, let us be laudably
ambitious to get as rich as we can towards God. The bank of
heaven is a sure bank. I have drawn thousands of bills upon it,
and never had one sent back protested. God helping me, I purpose
lodging my little earthly all there. I hope my present poor
but valuable cargo will make some additions to my heavenly
inheritance.”

“LISBON, _March 21, 1754_.

“This leaves me an old inhabitant of Lisbon. A very reputable
merchant has received me into his house, and every day shews me
the ecclesiastical curiosities of the country. All is well on
board; and Lisbon air agrees with me extremely. I hope what I
see will help to qualify me better for preaching the everlasting
gospel. O pray for me; and add to my obligations by frequently
visiting my poor wife. Kindnesses shewn to her, during my
absence, will be double kindnesses.”

“LISBON, _March 26, 1754_.

“I have been here above a week. I have seen strange and
incredible things,――not more strange than instructive. Never did
civil and religious liberty appear to me in such a light as now.
What a spirit must Martin Luther and the first Reformers have
been endued with, who dared to appear as they did for God! Lord,
hasten the happy time, when others, excited by the same spirit,
shall perform like wonders! O happy England! O happy Methodists,
who are Methodists indeed! And all I account such, who, being
dead to sects and parties, aim at nothing else but a holy method
of living to and dying in the blessed Jesus.”

“LISBON, _March 29, 1754_.

“O my dear Tabernacle friends, what a goodly heritage has the
Lord vouchsafed you! Bless Him, O bless Him, from your inmost
souls, that you have been taught the way to Him, without the
help of fictitious saints! Thank Him, night and day, that to you
are committed the lively oracles of God! Adore Him continually
for giving you to hear the Word preached with power; and pity
and pray for those who are led blindfold by crafty and designing
men!”

“LISBON, _April 1, 1754_.

“On my arrival here, what engaged my attention most was the
number of crucifixes and little images of the Virgin Mary, and
of other real or reputed saints, which were placed in almost
every street, or fixed against the walls of the houses almost
at every turning. Lamps hung before them; the people bowed to
them as they passed along; and near some of them stood little
companies, singing with great earnestness.

“Soon after my arrival, I saw a company of priests and friars
bearing lighted wax tapers, and attended by various sorts of
people, some of whom had bags and baskets of victuals in their
hands. After these, followed a mixed multitude, singing, and
addressing the Virgin Mary. In this manner, they proceeded to
the prison, where all was deposited for the use of the poor
persons confined therein.

“At another time, I saw a procession of Carmelite friars,
parish priests, and brothers of the order, walking two by two,
in divers habits, holding a long lighted wax taper in their
right hands. Among them, was carried, upon eight or ten men’s
shoulders, a tall image of the Virgin Mary, in a kind of man’s
attire, with a fine white wig on her head, and much adorned with
jewels and glittering stones. At some distance from the Lady,
under a large canopy supported by six or eight persons, came a
priest, holding in his hand a noted relic. After him, followed
thousands of people, singing all the way. These processions,
from one convent to another, were made daily, for the purpose
of obtaining rain.

“In a large cathedral church, I saw a wooden image of our
blessed Lord, clothed with purple robes, and crowned with
thorns, and surrounded with wax tapers of prodigious size. He
was attended by many noblemen, and thousands of spectators of
all ranks and stations, who crowded from every quarter, and, in
their turns, were admitted to perform their devotions. This they
did by kneeling, and kissing the _Seigneur’s_ heel, by putting
their left and right eye to it, and then touching it with their
beads.”

“LISBON, _April 3, 1754_.