On receiving such a formidably-worded document, Whitefield appeared before the magisterial magnates, confessed that he had corrected Mr. Bryan's letter for the press, and gave security to appear, by his attorney, at the next general quarter sessions, "under the penalty of £100 proclamation money."
This was on Saturday; and, as shewing that much of Whitefield's pulpit eloquence was impromptu, it may be added, that, next morning, he preached "upon Herod's sending the wise men to find out Christ, under a pretence that he intended to come and worship Him, when in reality he intended to kill Him." From this, Whitefield "endeavoured to shew how dreadful it was to persecute under a pretence of religion."
In the afternoon, the young preacher's text was more pointed still: "They proclaimed a fast; and set Naboth on high among the people, and there came in two men, children of Belial, and sat before him; and the men of Belial witnessed against him, even against Naboth, in the presence of the people, saying, Naboth did blaspheme God and the king. Then they carried him forth out of the city, and stoned him with stones, that he died" (1 Kings xxi. 12, 13). "My hearers," writes Whitefield, "as well as myself, made the application. It was pretty close. I especially directed my discourse to men of authority, and shewed them the heinous sin of abusing the power which God hath put into their hands."
Whitefield was as much beloved by the populace of Charleston as he was hated by its "authorities and powers." He writes:—
"January 16, Friday. Preached twice every day this week, and expounded in the evening as usual. Congregations much increased since Saturday night last; and I never received such generous tokens of love from any people as from some in Charleston. They so loaded me with sea-stores, that I sent many of them to Savannah. Having now all things finished according to my mind, I preached my farewell sermon last night, and spoke at the burial of a Quaker woman, at the desire of her surviving friends. I this day went on board the Minerva, Captain Meredith, in which I took passage for myself and some others to England."
Whitefield arrived in England on the 11th of March following; but, before attending him in his voyage, some other matters must be noticed.
Nearly a year and a half had elapsed since his embarkation for America. His time had been occupied to the utmost; and marvellous had been the results of his evangelistic labours. The same may be said of his friends, John and Charles Wesley. Charles had been in Whitefield's native county, preaching, in the fields, to assembled thousands. In Bristol and Kingswood, enormous crowds had attended his ministry, and great numbers had been converted. Often did he meet with persons who had been convinced of sin by Whitefield's preaching; and sincerely he rejoiced on account of his friend's success. He had visited the native place of William Seward, and had been treated by some of the Seward family with the greatest incivility. In London he had preached, not only in the Foundery, but, on Kennington Common, and in other places where Whitefield had been wont to lift up his trumpet voice. He had had to fight the Moravians, or rather their errors; and had been honestly assisted by Benjamin Ingham and Howell Harris; but of "Rabbi Hutton," as he calls Whitefield's publisher, he says: "Poor James was all tergiversation. O how unlike himself! The honest, plain, undesigning Jacob is now turned a subtle, close, ambiguous Loyola."
John Wesley had converted the old Foundery, in London, into a Methodist meeting-house. He and Philip Henry Molther had had a passage at arms. Many of the Moravians considered him an apostate; but others followed him from Fetter Lane to the now ecclesiastical Foundery, where, on July 23, 1740, he formed them into the first Methodist Society in London. In Bristol and Kingswood, he had witnessed strange things, amply narrated in his "Journals," and in his "Life and Times." The interval which had elapsed since Whitefield embarked for America, had been a time of warfare and of trial; but it had also been a time of triumph. Wesley had laid the foundation of the great Methodist communities now existing; but what of Whitefield?
"It is a remarkable fact, that, considering the sparseness of the American population, the crowds attending Whitefield's preaching were, perhaps, unparalleled in the history of the Church of Christ. There is also another important fact which it would be obstinacy to call in question, namely, that among the Presbyterians, Independents, and Baptists of America, Whitefield's ministry had been immensely useful; and, further, that, from the outside multitudes, he had gathered not a few into the fold of Christ. But, notwithstanding his marvellous popularity and success, Whitefield formed no societies of his own in America. He was not there, as the founder of a sect. God seems to have sent him, not to plant new churches; but, by preaching the gospel, to revive old ones. For the former, he had no tact; for the latter, his qualifications were extraordinary. He formed no churches of his own; and yet his Herculean labours were far from being lost. The labours of no one man, save those of Wesley alone, (and even those only indirectly,) have exerted so mighty an influence upon the religious interests and destiny of America, as those of George Whitefield."
Dr. Abel Stevens, whose knowledge of American Church history is, perhaps, unequalled, observes:—
"The Congregational Churches of New England, the Presbyterians and Baptists of the Middle States, and the mixed colonies of the South, owe their later religious life and energy mostly to the impulse given by Whitefield's powerful ministrations. The 'great awakening' under Edwards had not only subsided before Whitefield's arrival, but had reacted. Whitefield restored it; and the New England Churches received under his labours an inspiration of zeal and energy which has never died out. He extended the revival from the Congregational Churches of the Eastern to the Presbyterian Churches of the Middle States. In Pennsylvania and New Jersey, where Frelinghuysen, Blair, Rowland, and the two Tennents had been labouring with evangelical zeal, he was received as a prophet from God; and it was then that the Presbyterian Church took that attitude of evangelical power and aggression which has ever since characterised it. Whitefield's preaching, and especially the reading of his printed sermons in Virginia, led to the founding of the Presbyterian Church in that State, whence it has extended to the South and South-west. The stock, from which the Baptists of Virginia and those in all the south and south-west have sprung, was also Whitefieldian. And, though Whitefield did not organise the results of his labours, he prepared the way for Wesley's itinerants. When he descended into his American grave, they were already on his track. They came not only to labour, but to organise their labours; to reproduce, amid the peculiar moral necessities of the new world, both the spirit and method of the great movement as it had been organised by Wesley in the old."[414]
Excepting the legal proceedings taken against him at Charleston, Mr. Garden's letters, and the not ill-tempered animadversions of the "Querists" in Philadelphia, Whitefield had encountered no opposition in America worth mentioning; but, in England, he was still "an astonishment, a proverb, and a byword," to his enemies. Among the numerous pamphlets and other publications, in which he was more or less criticised and abused, the following may be mentioned. His unwise letter against Archbishop Tillotson gave birth to "The Sentiments of Archbishops Tillotson and Sharp on Regeneration; and of Bishop Moor, etc., on Justification by Faith only. Recommended to the perusal of the more serious and considerate Followers of Mr. Whitefield. With a Preface, wherein is represented the evil tendencies of his Principles and Conduct, both to Civil Society and the Christian Religion. By a Friend of True Religion." (8vo. 47 pp.)
The sting of this pamphlet is in its preface, of fourteen pages; which begins by stating, that, the social duties of man cannot "be reconciled with such daily fasting, praying, frequent preaching, and strict austerities of life as our modern religious, the sanctified Mr. Whitefield and his proselytes, seem to practise themselves and recommend to others. As God thought proper to appoint but one day in seven to be dedicated to His own more immediate service, how presumptuous is it for any one to alter the rule and order of God, by taking from their labour the industrious two or three hours in a day (perhaps more) to attend on prayer and preaching! It would be well if this modern religious, this person of great sanctity and more peculiar holiness, would seriously consider how much his diurnal aerial preaching, and new method of recommending practical religion, tend to injure public society and private families; to destroy trade and commerce; to occasion riot and drunkenness, lewdness and extravagance, by interrupting the hand of the diligent and industrious; and, instead of promoting true religion, sincere and unaffected piety, by recommending severe austerities, scrupulous niceties, and erroneous notions, to drive some to despair, and to deter others from embracing the religion of our blessed Saviour."
After quoting from Whitefield's autobiography, the writer proceeds to say, "What a mixture is here of enthusiasm and presumptuous self-arrogance! What strange doctrine does this babbler teach! What an encouragement does he give to Deists to persevere in their infidelity, and to reject that gospel of Christ, which this wonderfully illuminated, this would-be-thought divinely inspired teacher, pretends to recommend! His arrogancy and monstrous presumption appear in aspersing the memory of our immortal Tillotson; but Tillotson's name will be venerable to all, for piety, good sense, and learning, and will remain so to the latest posterity, when this upstart will be buried in oblivion, or will be only remembered as a vain and arrogant person." The author concludes with choice aspersions like the following:—"Pragmatical teacher;" "puerile declaimer, intoxicated with spiritual pride;" "ostentatious and vain-glorious;" and "so full of his own sagacity as to be past conviction."
Whitefield's letter against Archbishop Tillotson was only one of his imprudent productions. His "Letter to a Friend in London, shewing the fundamental Error of a Book, entitled 'The Whole Duty of Man,'" occasioned the publication of the following:—"A modest and serious Defence of the Author of 'The Whole Duty of Man,' from the False Charges and gross Misrepresentations of Mr. Whitefield and the Methodists his Adherents. By a Presbyter of the Church of England. London, 1740." (8vo. 44 pp.)
Want of space renders it impossible to enter into the theological discussion. Suffice it to say, that "Presbyter" writes with great ability; but occasionally there is a passage which is uncharitable and unjust. The following is the concluding paragraph:—
"Our Saviour tells us, that every tree is known by its fruit; and what are the fruits of the Spirit? Not vain and confident boasting; not rash, uncharitable censures, damning all that do not feel what they feel; not gathering tumultuous assemblies, to the disturbance of the public peace, or the prejudice of families; not denying man the use of God's creatures, which He hath appointed to be received with thanksgiving; not setting at nought all rule and authority, nor intruding into other men's labours; not encouraging abstinence, prayer, or any other religious exercises, to the neglect of the duties of our station. Not these, nor any such disorderly doings, however coloured with a specious show of piety, are the fruits of the Spirit; but love, peace, long-suffering, gentleness, goodness, meekness. God is not the author of confusion, but of peace and of a sound mind; and, whenever you observe contrary effects in those who pretend to more than common gifts, you may be very certain, that, whatever spirit else they are led by, they are not led by the Spirit of God."
Whitefield's Letters against Tillotson and "The Whole Duty of Man" called forth another pamphlet, of sixteen pages, entitled, "A curious Letter, from a Gentleman to Mr. Whitefield, wherein he proves that Mr. Whitefield knows much less of Christianity than either Archbishop Tillotson or the Author of 'The Whole Duty of Man:' With Remarks by Aquila Smyth, Layman of the Church of England."
Mr. Smyth is too abusive to be respected. He says Whitefield had written and published his two letters, "in the gall of bitterness, in the spirit of pride, malice, and envy; and had depreciated the most valuable works of other men on purpose to aggrandise himself, and gain credit and reputation to his own weak, nay, impudent, nay, wicked performances."
The following is the last sentence of Mr. Smyth's pamphlet:—
"Who but a set of mad and frantic minds, would ever have deserted a Church, where all the necessaries to salvation are so constantly preached and practised, for the sake of following some fiery zealots, who have withdrawn themselves from the communion of the Church of England, more for want of her preferments, than her want of the principles and practices of Christianity?"
One of the most virulent pamphlets, published against Whitefield in 1740, bore the following title: "The true Spirit of the Methodists, and their Allies fully laid open." (8vo. 98 pp.) The pamphlet is an over-heated defence of Dr. Trapp, but the writer also takes the opportunity of abusing the Methodists in general, and Whitefield in particular. A few of the sentences and passages in which Whitefield is personally attacked are as follows:—
"In a confused huddle of stuff, he (Whitefield) abuses Dr. Trapp." "What he says about the beast with seven heads coming out of the sea, and Solomon's seven abominations in the heart, is perfect Quakerism, enthusiastic madness and malice." "This is some of Whitefield's nonsensical and malicious jargon." "What can one say more to this notorious slanderer, and liar, who says just what he pleases to abuse the clergy with all the malice of hell, without alleging the least appearance of one single proof?" "Whitefield's cant and nonsense again!" "He concludes with his ungodly jumble of railing and praying." "He is both impious and ignorant; and his labours tend not to the salvation, but to the damnation of souls." "All the world knows the pride, impudence, and insolence of Whitefield." "Whitefield has, within these three years, gathered more money than one of the generality of the clergy receives, from his preferment, in twenty."
Another publication must be noticed, "The Trial of Mr. Whitefield's Spirit. In some Remarks upon his Fourth Journal. London, 1740." (8vo. 55 pp.) This is a cleverly written pamphlet; and, from the author's standpoint, not particularly unfair. No doubt, it is scathing; but that, perhaps, arises from the faultiness of Whitefield's published Journals. The writer declares, that, he has never seen Whitefield, and has no ill-will towards him. Indeed, he had been "rather prejudiced in his favour; and, at his first appearance, he had thought, his diligence in his ministry was truly commendable." By reading his Journals, however, his now anonymous censor had become "convinced that he was actuated by a high degree of enthusiasm, which had prompted him to say many things inconsiderate, uncharitable, and even blasphemous."
A few extracts from this able pamphlet must suffice.
"Mr. Whitefield is more positive, more contemptuous, and fierce in his expressions [in his fourth Journal] than heretofore: More assuming and bold in applying to himself what can never belong to any one but the Son of God: And his censures of persons, civil and sacred, who do not confess and own him, as he daringly expresses it, are opprobrious and unchristian in a higher degree than in the former Journals."
"Such affected expressions as these sufficiently mark out the disposition of this man's heart—a solicitude about what the crowd thinks or says of his preaching, a self-satisfaction and complacence in his own performances, with an impotence of mind unable to conceal its pleasure, when at any time it fancies it has performed beyond the common degree of its abilities."
"The conduct of this gentleman, in publishing the daily occurrences of his life, is without example, and unjustified by any precedent among the saints of God. As the Holy Spirit Himself, in recording even the life of the blessed Jesus, has comprised it in a very short and compendious narrative, and observed a surprising modesty and reserve (if we may so express it) in giving us the account of His deeds and doctrines; it must infallibly follow that Mr. Whitefield's pompous history of his ministry, and of the smallest circumstances relating to his affairs, can never proceed from the same Spirit, which has recorded with so sparing a hand the memorials of the Author and Finisher of our salvation."
"The Holy Spirit has nowhere in Scripture been pleased to be so particular as these modern casuists in marking out precisely what exercise, amusement, or diversion is criminal. It is only Mr. Whitefield and his brotherhood, who denounce damnation to men on their appearing at a horse-race, a ball, or an assembly; whither persons, who live in a habit of virtue, and keep their passions under due subjection, may no doubt as safely go, as to any other places of public resort. And even these gentlemen may possibly be conscious to themselves, that their unrestrained resort to their women-societies may subject them to the same sorts of hazards and trials, that are supposed to beset people at balls and assemblies."
In addition to these publications, another must be noticed, the vilest of the vile, and, in many places, so polluted, that it would be a crime to quote it, "The Expounder Expounded; or, Annotations upon that incomparable piece, entitled, A Short Account of God's Dealings with the Rev. Mr. G——e W——f——d. By R——ph J——ps——n, of the Inner Temple, Esq. London, 1740." (8vo. 85 pp.) For the sake of decency, the mere mentioning of this filthy, obscenely jocular, and blasphemous publication must suffice.
To all these must be added the Weekly Miscellany, which continued to entertain its readers with leading articles, denouncing Whitefield, and full of Mr. Hooker's characteristic banter.
To be pelted with such paper pellets was far from pleasant; but it was inevitable. No man can attain to Whitefield's notoriety without being criticised, by both friends and foes. It is a tax which man must pay for being popular. Besides, it cannot be denied, that, some of Whitefield's castigations were not altogether unmerited.
In the midst of all this abuse, however, an encomium was published, which, as an extremely rare curiosity, may fitly close the present chapter. This was a curious, but not ill-executed engraving, with the title, "The Parallel Reformers; or, the Renowned Wickliff and the Reverend Mr. Whitefield compared; shewing, by many parallel instances, the great resemblance between the pious Divines in respect of Christian zeal and fortitude. Improved from some curious observations lately published at Boston, in New England, and reprinted at London: Whereunto are added their Effigies curiously engraved."
Nothing need be said respecting the "effigies," except that, under Whitefield's, there is the following:
Mr. Lewis's outline of Wickliff's history need not be given; but the following (especially Mr. Nixon's prophecy) is too curious to be omitted:—
"There has scarce anything appeared, says our New England author, in these last ages of the Church, more remarkable than the conduct and character of this wonderful young minister, Mr. Whitefield. Were he to escape persecution, he would want one evidence of his Divine mission, one badge of a disciple of Christ. Our author leaves it to others to determine whether what Mr. Fox says of Wickliff can with equal justice be said of Mr. Whitefield, namely, 'That even as the morning star in the midst of a cloud, and as the moon at the full, and as the bright beams of the sun, so doth this man shine and glitter in the temple and church of God.' But this he is sure of, that there is a vast resemblance between the men. For, both were born in the same country; both educated in the same university; both ministers in the same Church of England; both champions for the same faith, even that faith that was at first delivered to the saints. Wickliff and his followers, (as Bishop Burnet affirms,) in those early days, like Mr. Whitefield and his followers in our own time, preached not only in churches, but also in the open fields, churchyards, and markets, without license from the Ordinary, etc.; the one a glorious reformer of the Church from Popery, the other an illustrious restorer of the doctrines of the Reformation; the one labouring to reduce the Church to that purity which she attained 200 years after him, the other endeavouring to revive those truths which she universally embraced almost 200 years before him: both men of like zeal, both treated in the same manner. Mr. Whitefield preaches against, and laments the degeneracy of, our modern divines, with respect to the doctrines of original sin, free-will, justification of man, of good works, of the new birth or regeneration, of works before justification, of predestination, and election, etc. He militates against moral preachers and their doctrines, as well as against the immorality of men's lives. Mr. Wickliff, on the other hand, opposed the absurd doctrines, visions, lives, and insolent behaviour of the clergy. He, like his great Master, inculcated the morality of the gospel, and the study of the Holy Scriptures, instead of preaching for doctrines the commandments of men. Some of his peculiar doctrines are said to be these; viz., He not only denied the Pope's supremacy, but was against any persons assuming the title and authority of being the Head of the Church, asserting that it is blasphemy to call any one Head of the Church save Christ alone. He condemned Episcopacy, as being a creature of princes' setting up; for he asserted that, in the time of the apostles, there were only two orders, viz., priests and deacons, and that a bishop doth not differ from a priest. He was for having ministers maintained by the voluntary contributions of the people, and not by tythes settled on them by law, saying that tythes are pure alms, and that pastors are not to exact them by ecclesiastical censures. He was not for giving the Church a power to decree Rites and Ceremonies, and to determine Controversies of Faith. For, it is said, that, he slighted the authority of General Councils, and affirmed that wise men leave that as impertinent, which is not plainly expressed in Scripture. He was also against prescribed Forms of Prayer, but especially against imposing of them. Nay, further, it is affirmed to be a doctrine of Mr. Wickliff, that baptism doth not confer, but only signify, grace, which was given before. And he calls those fools and presumptuous, who affirm such infants cannot be saved who die without baptism.
"There are not a few who think the following prophecy of Nixon (being as yet, it is supposed, unfulfilled) has a respect to the Rev. Mr. Whitefield and his followers, and that it will have its accomplishment in the Christian people called Methodists:—
"A young new set of men, of virtuous manners, shall come, who shall prosper, and make a flourishing Church for two hundred years."
Among the countless Methodist broad-sheets, issued in the days of Whitefield and the Wesleys, there are none more curious than this of J. Lewis, of Bartholomew Close, London.
Whitefield embarked at Charleston on the 16th of January, 1741, and landed at Falmouth on March 11. His time on board was principally occupied in composing sermons, and in writing letters, chiefly to the friends whom he had left behind him. A few extracts will be useful.
To the Rev. Mr. Cooper, at Boston, he wrote:—
"Last Saturday" (January 10) "I was taken up, for being concerned in correcting the enclosed printed letter, written by Mr. Hugh Bryan.[415] I am bound over to appear next sessions, as well as Mr. Bryan: he, I believe, for libelling the king, and I for libelling the clergy, in saying they break the canons daily. These are earnests of what I must expect to meet in my native country; but our Lord will be our refuge in every storm. I expect my family will be like the burning bush. I find, I am in debt for them upwards of £600; but the Lord will provide. I wish to sink exceeding low, and cry out, 'Grace! grace! O the love of God! the sovereignty of Christ! the unchangeable loving-kindness of our heavenly Father!' Excuse me, dear Mr. Cooper; my heart is full. I want all men to love the Lord Jesus. It greatly rejoices me, to hear so many are coming to Him. I cannot but think that He will let His Word run, and be abundantly glorified in America. Boston people are much upon my heart. The memory of their forefathers is precious to me. May you live to see the spirit of scriptural Puritanism universally prevail! I hope you will write every opportunity. If I am in prison, to hear that Boston people are alive to Christ will make me arise at midnight to sing praises to God."
To another friend, he wrote as follows:—
"February 8, 1741.
"I expect to suffer great things. The Lord, however, is able to deliver me out of all. I have just now had His Divine assistance in composing a sermon. This is the sixth which I have finished since I have been on board. O my dear brother, love a precious Christ, and shew it by adorning His gospel in all things. He has highly favoured you. If you and I think anything too much to be done for Him, we are of all men the most ungrateful. O the love of Christ! I feel it—I feel it. Write to me. If in prison, my friends will bring the letter to me there. God will hear me for you, even in a dungeon."
To a minister at Charleston, he wrote:—
"February 17, 1741.
"I have been enabled to prepare nine discourses for the press. My body waxes stronger; and, last night, the great God, in a glorious manner, filled and overshadowed my soul. I am panting for the complete holiness of Jesus my Lord. At the receipt of this, turn your prayers into praises, and then turn your praises into prayers, in behalf of your affectionate brother,
"George Whitefield."
The following was addressed to Mr. Jonathan Barber, whom he had left at Bethesda, to officiate as a sort of chaplain, during his absence:—
"February 17, 1741.
"We have hitherto had scarce any contrary winds, and are now near the Western Isles. We had one storm the first week, but almost ever since have been favoured with weather, as well as wind. O that you would call the family together, and praise the Lord for the mercies conferred on us, the unworthiest of the sons of men! I long to hear what the Lord has done for your souls. Do you live in love? Do you strive together with me in your prayers? Does Bethesda answer its name? Is it, indeed, a house of mercy? I hope to have these questions answered in the affirmative."
Strangely enough, though Whitefield was in debt, and was constantly speaking as though he was about to be sent to prison, he was, at the same time, contemplating marriage. Hence the following to a friend at Charleston:—
"February 17, 1741.
"My soul is in a heavenly frame, swallowed up in God. It is almost too big to speak. I will give it vent by writing to you. Our Master has shewn me several tokens for good, which I desired of Him in secret prayer. Last night, I think I received as full satisfaction as I could desire, in respect to my marriage. I believe what I have done is of God; though I know not when my heart was more disengaged from earthly thoughts than now. I only desire that Jesus may be glorified in me, whether it be by life or by death."
To Mr. James Habersham, Whitefield's overseer at Bethesda, he wrote as follows:—
"February 18, 1741.
"Yesterday we humbled ourselves[416] before God, and, by prayer and fasting, sought for a blessing, and direction in all our affairs. I wish I had kept family fasts at Savannah. Suppose you had one monthly at Bethesda? I shall make all possible haste back, and remit money to you as often as I can. I am persuaded, God will not let you want. I would not have anything left undone, that is necessary for the family's comfortable subsistence. The Lord is our shepherd; therefore, we shall not want. My dear friend, let us study to be holy, even as Christ is holy. Let these be your daily questions, 'Am I more like Christ? Am I more meek and patient? Does my practice correspond with my knowledge? and am I a light to enlighten and inflame all that are around me?'"
The Rev. Ralph Erskine and his friends occupied a position in Scotland, similar to that occupied by the Wesleys and by Whitefield in England. Up to the present, Whitefield and Erskine had never met; but they had exchanged letters. Some of these have been already given. The following is another:—
"On board the 'Minerva,' February 16, 1741.
"Reverend and very dear Sir,—You and your brethren are dearer to me than ever. Your 'Sonnets and Sermons' have been blessed to me and many. The former are reprinted in America. I want all your own and your brother's works. Since I have been on board, I have been much helped by reading the 'Marrow of Modern Divinity.' I have just perused 'Boston on the Covenant;' and, this morning, have been solacing myself with your 'Paraphrase upon Solomon's Song.' Blessed be our Lord, for helping you in that composition!
"Thanks be to rich and sovereign grace! I have experienced much of the Spirit's influences in making nine sermons, which I intend to print by subscription towards carrying on a Negro School, I am going to settle in Pennsylvania. The price of them bound will be four shillings. If you or your friends would take a few, it might be for the glory of God. My Journal, which I bring over, will acquaint you how the work of God goes on abroad.[417] Indeed, it is wonderful. The Orphan House has succeeded far beyond expectation. I will send you the particulars as soon as I print my 'Account.'
"I am now going to England, expecting to suffer great things. I hear, there are sad divisions and errors sprung up among the brethren. In the spirit of meekness I have answered dear Mr. Wesley's sermon, entitled 'Free Grace;' and trust God will enable me to bear a full and explicit testimony to all His eternal truths.
"I believe it is my duty to marry. You will help me with your prayers in this, as in all other respects. You see, dear sir, how freely I open my heart to you, though I have never seen you face to face. If it be the will of God, I shall be glad to come into your parts before I leave England; but I fear my speedy return to America will not permit me. I purpose to embark again in the latter end of July or the beginning of August.
"I hope my love will find acceptance with your dear brother, and all the Associate Presbytery. My prayers always attend them. I should be glad to sit at their feet, and be taught the way of God more perfectly. Excuse this long letter. You are very dear to your unworthy friend, brother, and servant in the blessed Jesus,
"George Whitefield."[418]
Every chapter of Church history amply illustrates the Divine utterance, "My thoughts are not your thoughts, neither are your ways my ways, saith the Lord." Whitefield intended to re-embark for America in four months; but forty months elapsed before he again set sail. Great events occurred during this large section of his life; and, of these, not the least important was his visit to Ralph and Ebenezer Erskine. But more of this anon.
In the foregoing letter, Whitefield mentions his having written an answer to Wesley's sermon on "Free Grace." The two loving friends were now at variance. This painful episode in the lives of Whitefield and Wesley must be briefly noticed.
Soon after Whitefield embarked for America, in August, 1739, Wesley published the following:—"Free Grace: a Sermon preached at Bristol. By John Wesley, M.A., Fellow of Lincoln College, Oxford. Bristol: printed by S. and F. Farley, 1739." (pp. 35.) "Wesley's sermon on 'Free Grace,'" says the late Rev. Thomas Jackson, "is the most powerful and impassioned of all his compositions." The Calvinistic doctrine of election, involving, as Wesley contends, the doctrine of reprobation, is condemned in the strongest terms. Wesley, with his accustomed conciseness, puts the matter thus: "Call it by whatever name you please, 'election, preterition, predestination, or reprobation,' it comes in the end to the same thing. The sense of all is plainly this,—by virtue of an eternal, unchangeable, irresistible decree of God, one part of mankind are infallibly saved, and the rest infallibly damned; it being impossible that any of the former should be damned, or that any of the latter should be saved." Wesley states his objections to such a doctrine; and, it is not too much to say, that his objections are unanswerable. His publication of this famous sermon was not an act of wantonness. In a brief address to the reader, he says, "Nothing but the strongest conviction, not only of what is here advanced as 'the truth as it is in Jesus,' but also that I am indispensably obliged to declare this truth to all the world, could have induced me openly to oppose the sentiments of those whom I esteem for their works' sake; at whose feet, may I be found in the day of the Lord Jesus!"
This was written and published in 1739. Dr. Whitehead says, Wesley sent a copy of his sermon "to Commissary Garden, at Charleston, where Mr. Whitefield met with it; and though the subject of predestination was treated in that sermon, in a general way, without naming or pointing at any individual, yet Mr. Whitefield found himself hurt, that Mr. Wesley should publicly oppose an opinion which he believed to be agreeable to the word of God."[419]
This, however, was not the only thing which gave offence. In 1740, appeared the following: "Hymns and Sacred Poems. Published by John Wesley, M.A., Fellow of Lincoln College, Oxford, and Charles Wesley, M.A., Student of Christ Church, Oxford. London: printed by W. Strahan; and sold by James Hutton, 1740." (12mo, 207 pp.) To these "Hymns and Sacred Poems," Wesley prefixed a preface of eleven pages, in which he taught and enforced his doctrine of Christian perfection. That doctrine he never set higher than in this memorable preface; indeed, in after life, he wished to modify some of its strong assertions. The reader has already seen, in the extracts from letters already given, that, Whitefield was as strongly opposed to the views of Wesley on this subject, as he was to Wesley's opinions on predestination. But more than this: Wesley's "Hymns and Sacred Poems" contained certain hymns on "Universal Redemption," one of which, consisting of thirty-six stanzas, had been affixed to Wesley's sermon on "Free Grace." The hymn was written by Charles Wesley, and includes the following verses:—
Charles Wesley's strongly worded verses offended Whitefield. They exhibited his favourite doctrine in a repulsive light. Hence, on December 24, 1740, he wrote, at Bethesda, his "Answer to Wesley's Sermon on Free Grace,"—an answer which will be noticed shortly. Meanwhile, on his passage to England, he addressed the following to Charles Wesley and his brother conjointly:—
"February 1, 1741.
"My dear, dear Brethren,—Why did you throw out the bone of contention? Why did you print that sermon against predestination? Why did you, in particular, my dear brother Charles, affix your hymn, and join in putting out your late hymn-book? How can you say, you will not dispute with me about election, and yet print such hymns, and your brother send his sermon, against election, to Mr. Garden, and others in America? Do not you think, my dear brethren, I must be as much concerned for truth, or what I think truth, as you? God is my judge, I always was, and hope I always shall be, desirous that you may be preferred before me. But I must preach the gospel of Christ, and that I cannot now do, without speaking of election. My answer to the sermon is now being printed at Charleston; another copy I have sent to Boston; and another I now bring with me, to print in London. If it occasion a strangeness between us, it shall not be my fault. There is nothing in my answer exciting to it, that I know of. O my dear brethren, my heart almost bleeds within me! Methinks, I could be willing to tarry here on the waters for ever, rather than come to England to oppose you."[420]
All this occurred previous to Whitefield's landing at Falmouth, on the 11th of March, 1741. A year and a half ago, Whitefield had left England with a popularity unequalled. He returned under circumstances which, to a temperament like his, must have been exceedingly distressing. His important friend, William Seward, was dead. James Hutton, who had hitherto been his publisher, had refused to act in this capacity any longer, because Whitefield had embraced the Calvinian creed.[421] For the same reason, an estrangement between Whitefield and his most tenderly beloved friends, John and Charles Wesley, seemed to be inevitable. He had contracted large debts, and had nought to pay them. By his injudicious censures pronounced against Tillotson and the author of "The Whole Duty of Man," thousands of his former admirers had been prejudiced against him. Many of his quondam friends were now his foes; but a few remained faithful, and had already commenced to build him a "tabernacle," closely adjoining Wesley's Foundery, in the neighbourhood of Moorfields. A fortnight after he landed in England, he wrote the following letter to James Habersham, at Bethesda:—
"London, March 25, 1741.
"My dear Sir,—We arrived at Falmouth last Wednesday seven-night, and got here the Sunday following. Blessed be God! we had a summer's passage.[422]
"I find, many of our friends are sadly divided, and, as far as I am able to judge, have been sadly misled. Congregations, at Moorfields, and Kennington Common, on Sunday, were as large as usual: on the following weekdays, quite contrary; twenty thousand dwindled down to two or three hundred.
"It has been a trying time with me. I have a large orphan family, consisting of near a hundred persons, to be maintained, about four thousand miles off, without the least fund, and in the dearest part of his Majesty's dominions. I am, also, above £1000 in debt for them, and am not worth £20 in the world of my own. I am threatened to be arrested for £350, drawn for, in favour of the Orphan House, by my late dear deceased friend and fellow-traveller, Mr. Seward. My bookseller, who, I believe, has gotten some hundreds by me, being drawn away by the Moravians, refuses to print for me. Many, very many of my spiritual children, who, at my last departure from England, would have plucked out their own eyes to have given me, are so prejudiced, by the dear Messrs. Wesleys' dressing up the doctrine of election in such horrible colours, that they will neither hear, see, nor give me the least assistance: yea, some of them send threatening letters, that God will speedily destroy me. As for the people of the world, they are so embittered by my injudicious and too severe expressions against Archbishop Tillotson, and the author of the 'Whole Duty of Man,' that they flee from me as from a viper. And, what is most cutting of all, I am now constrained, on account of our differing in principles, publicly to separate from my dear, dear old friends, Messrs. John and Charles Wesley, whom I still love as my own soul.
"Through infinite mercy, however, I am enabled to strengthen myself in the Lord my God. I am cast down, but not destroyed; perplexed, but not in despair. A few days ago, in reading Beza's 'Life of Calvin,' these words were much impressed upon me, 'Calvin is turned out of Geneva, but, behold a new church arises!' Jesus, the ever-loving, altogether lovely Jesus, pities and comforts me.
"My friends are erecting a place, which I have called a Tabernacle, for morning's exposition. I have not made, nor can I, as yet, make any collections; but let us not fear. Our heavenly Father, with whom the fatherless find mercy, will provide. Let us only seek first the kingdom of God, and His righteousness, and all other necessary things shall be added unto us.
"In about a fortnight, though I scarce know an oak from a hickory, or one kind of land from another, I am subpoenaed to appear before Parliament, to give an account of the province of Georgia, when I left it. This, I suppose, is occasioned by the party, which has been so inveterate against the honourable the trustees, whom they accuse of misemploying the public moneys. The event, which undoubtedly will be in favour of the trustees, you may know hereafter. In the meantime, believe me to be yours most affectionately,
"George Whitefield."
Trouble awaited Whitefield, not only in London but at Kingswood. In 1739, he commenced a school for the colliers in Kingswood, and left Wesley to finish it. In the spring of 1740, Wesley opened it, and appointed John Cennick to be its master. Soon after his appointment, Cennick turned Calvinist, and imbued some of the members of Kingswood Society with his principles. "Alas!" wrote Charles Wesley, on November 30, 1740, "we have set the wolf to keep the sheep. For many months, John Cennick has been undermining our doctrine and authority." Cennick, and those who entertained his views, formed themselves into a separate society, and held meetings apart from their brethren. He also wrote to Whitefield in America, urging him to return without delay, to assist him in the doctrinal warfare he was waging among the poor colliers. A few days before Whitefield landed at Falmouth, the Kingswood controversy reached its crisis. After various warnings and expostulations, Wesley, on March 6th, called on the people to make their choice between him and Cennick. Fifty-two seceded with Cennick, and upwards of ninety remained with Wesley. From this time, to use Wesley's words, "there, were two sorts of Methodists; those for particular, and those for general, redemption."[423]
As soon as Whitefield arrived in London, Cennick informed him of what had taken place; and, in reply, Whitefield wrote as follows:—
"London, March 25, 1741.
"My very dear Brother,—Hasten hither with all speed; and then we shall see what God intends to do for us and by us. It is a trying time now in the church. The Lord give us a due mixture of the lamb and lion! Some, who have been led astray, begin to recover. The Lord make way for His own truths! My love to the colliers, and all friends. Many, I suppose, will be shy. I am become a monster even to several who were wrought upon by my ministry; but it must needs be that offences should come. Adieu! Excuse brevity. Hasten, and speak face to face with yours most affectionately in Christ Jesus,
"George Whitefield."
Amid all this Methodist confusion, Whitefield arrived in England. One of his first acts after his coming was to publish his answer to Wesley's Sermon on "Free Grace." The title was, "A Letter to the Rev. Mr. John Wesley, in Answer to his Sermon, entitled 'Free Grace.' By George Whitefield, A.B., late of Pembroke College, Oxford. London: printed by W. Straham, for T. Cooper." (8vo. 31 pp.) Affixed to it were the Articles of the Church of England, on "Original or Birth Sin," "Free Will," and "Predestination and Election;" and also a hymn, by the great Dissenter, Dr. Watts, containing the following verses:—