THE LIFE
OF
The REV. GEORGE WHITEFIELD, B.A.
WHEN Whitefield arrived in Edinburgh, a minister told him, that, though seven months had elapsed since his departure, scarcely one of his converts had “fallen back, either among old or young.”1 This was a remarkable fact; but there was also another, equally deserving notice. As already shewn, up to the time of Whitefield’s first visit to Scotland, the churches of that country, like those of England, were in the most deplorable condition. In many instances, ministers were unfaithful; in most instances, congregations were dead; and, as it respects the outside populace, it is not an extravagance to say, that, speaking generally, they were almost entirely regardless of religion, and were steeped in worldliness, frivolity, and vice. In the interval, however, between Whitefield’s first and second visits, a most marvellous work of God had taken place. How far Whitefield’s labours and influence, in 1741, had contributed to this, it, perhaps, would be presumptuous to say. So far as it concerns the cause of Christ, this is of little consequence. Every reader of the unvarnished facts will form his own opinion on the subject. Many of these facts have been already given; and others must now be mentioned. Cambuslang was then a small parish, about four miles from Glasgow; and here Whitefield had preached with amazing power and success only a few months before. The minister of Cambuslang—the Rev. William McCulloch—was a man of “genuine piety, and of considerable capacity; but had nothing particularly striking either in the manner or substance of his preaching.”2 During most of the year 1741, he had strongly pressed on his congregation the nature and necessity of the new birth. In the third week of February, 1742, three days were specially employed in prayer. On the fourth day, Thursday, February 18, “about fifty persons came to Mr. McCulloch’s house, under convictions and alarming apprehensions respecting the state of their souls, and desiring to speak with him.” After this, numbers of others daily resorted to him, and he soon found it necessary to preach a sermon every day, and, after the sermon, to spend some time with the penitents, “in exhortations, prayers, and singing of psalms.” In less than three months, more than three hundred were converted. Though the parish was of small extent, and most of the people lived within a mile of Mr. McCulloch’s church, not fewer than twelve “societies for prayer” were begun by the converts. In the month of April, the Rev. Mr. Willison, one of Whitefield’s correspondents, visited the place, and wrote: “The work at Cambuslang is a most singular and marvellous outpouring of the Holy Spirit. I pray it may be a happy forerunner of a general revival of the work of God, and a blessed means of union among all the lovers of Jesus.”
Kilsyth, a small town, about twelve miles from Glasgow, was another place graciously visited by God’s good Spirit. Its minister, the Rev. James Robe, began a series of sermons on the new birth, as early as the year 1740; but nothing remarkable occurred until May, 1742, the month when Whitefield set out on his second visit to Scotland. At the beginning of the month, “societies for prayer were erected in the parish;” and, almost immediately, great numbers began to cry aloud for mercy. On May 16, after dismissing his congregation, Mr. Robe invited the penitents into his barn; but the numbers were so great, that the barn could not contain them: and, nolens volens, he was obliged to convene them in his kirk. He says, “I sung a psalm, and prayed with them; but, when I essayed to speak to them, I could not be heard, such were their bitter cries and groans. After this, I ordered that they should be brought to me in my closet, one by one; and, in the meantime, I appointed psalms to be sung with those in the kirk, and that the precentor and two or three of the elders should pray with the distressed.” Before the month ended,—that is, before Whitefield had arrived in Scotland,—the penitents at Kilsyth numbered nearly a hundred; and a similar work was begun, and was spreading in several neighbouring parishes, as Kirkintilloch, Auchinloch, Campsie, and Cumbernauld.3 Such was the state of things, in this part of Scotland, when Whitefield and his wife reached Edinburgh, on Thursday, June 3, 1742.
One of his first letters, at Edinburgh, was addressed to Lord Rae, the death of whose wife had recently occurred. An extract from it will help to shew the spirit in which Whitefield began his work in Scotland.
“Edinburgh, June 4, 1742.
“My Lord,—Your lordship’s kind letter was put into my hands yesterday. I heartily sympathise with you; but could not help rejoicing on your honoured lady’s account, knowing she is now entered into her blessed Master’s joy. Among Christians, death has not only lost its sting, but its name. I never was so joyful as I am now at the death of those who die in the Lord; and never was so reconciled to living myself. Lately, in London, we had a sister in Christ, whose last words were, ‘Holy, holy, holy.’ She could say no more here; but our Saviour sent for her to finish her song in heaven. I preached over her corpse; our Society attended; and surely never did any triumph over death more than we did that night. But your lordship may ask, ‘Why are you reconciled to life?’ Because I can do that for Jesus on earth, which I cannot do in heaven: I mean, be made instrumental in bringing weary, heavy-laden sinners to find rest in His blood and righteousness. If our Saviour were to offer either to take me now, or to let me stay only to take one sinner more, I would desire to stay to take the sinner with me.
“I hear of wonderful things in Scotland. I can only fall down and worship. I have seen greater things than ever in England. I expect to see far greater in Scotland. Our Lord will not let His people be disappointed of their hopes.”
Whitefield was in Edinburgh, but where was he to preach? The question was soon solved. The following minute was passed at a meeting of the managers of Heriot’s Hospital, held on June 17, 1742: “The managers agree to erect seats in the Hospital Park for about two thousand people, part of which are to be covered with shades, and let out to the best advantage. It is further agreed, that, out of the profits arising from these seats, after paying all charges anent the same, a sum not exceeding £60 sterling shall be given to the Rev. Mr. George Whitefield, for defraying his charges during his continuance in this country.”4 The seats, thus erected, were semicircular in form; those with shades were let at three shillings each for the season; and those without shades might be used by paying a halfpenny each for them, every time they were occupied. A few seats outside the railing were free; and the back seats within were permitted to be used by soldiers gratuitously. The money thus raised seems to have amounted to £260 3s., which was distributed as follows: For erecting seats, £80 4s.; for repairing the “park dikes,” £28 5s.; payment to the tacksman of the park for damage done to the grass, £4 10s.; gift to Whitefield, £60; balance paid to the treasurer of the hospital, £87 4s.5 Such was Whitefield’s cathedral in the metropolis of Scotland.
From the day of his arrival, he preached twice daily, expounded almost every night, and regularly visited the three hospitals.6 On the 12th of June, in writing to his helper, John Cennick, he remarked: “Our Saviour deals most lovingly with me. I never enjoyed so much happiness in Him as now. Day and night, He is pleased to shine upon my soul. My success here is great. I am enabled to ‘be instant in season, and out of season,’ and to ‘reprove, rebuke, and exhort, with all longsuffering and doctrine.’”7
Of course, a little time was requisite to erect Whitefield’s open-air church; and hence, after spending twelve days in Edinburgh, he set out, on June 15, to Kilsyth, Cambuslang, and other places, in the west of Scotland. Previous to starting, he wrote, as follows, to the Rev. William McCulloch, minister at Cambuslang:—
“Edinburgh, June 8, 1742.
“Reverend and very dear Brother,—I heartily rejoice at the awakening at Cambuslang and elsewhere. I believe you will both see and hear far greater things than these. I trust, that, not one corner of poor Scotland will be left unwatered by the dew of God’s heavenly blessing. The cloud is now only rising as big as a man’s hand: in a little while, we shall hear a sound of an abundance of gospel rain. God willing, I hope to be with you at the beginning of next week.”
Whitefield spent more than a fortnight in this revival excursion to the west,—one of the most remarkable fortnights in his eventful life. Hence the following letters to his friends. The first and second were addressed to John Cennick.
“Glasgow, June 16, 1742.
“Last Lord’s-day, I preached, in the morning, in the park at Edinburgh, to a great multitude. Afterwards, I attended, and partook of the holy sacrament, and served four tables. In the afternoon, I preached in the churchyard, to a far greater number. Such a passover, I never saw before. On Monday, I preached again in Edinburgh. On Tuesday, twice at Kilsyth, to ten thousand; but such a commotion, I believe, you never saw. O what agonies and cries were there! Last night, God brought me hither. A friend met me without the town, and welcomed me in the name of twenty thousand. The streets were all alarmed. By three o’clock this morning, people were coming to hear the word of God. At seven, I preached to many, many thousands; and again this evening. Our Lord wounded them by scores. It is impossible to tell you what I see. The work flies from parish to parish. O what distressed souls have I beheld this day! Publish this on the housetop; and exhort all to give thanks.”
In this letter, Whitefield’s wife added a postscript:—
“My husband publicly declared here, that, he was a member of the Church of England, and a curate thereof; and, yet, was permitted to receive, and assist at the Lord’s supper in the churches at Edinburgh.”8
“June 19, 1742.
“Yesterday morning, I preached at Glasgow, to a large congregation. At mid-day, I came to Cambuslang, and preached, at two, to a vast body of people; again at six, and again at nine at night. Such commotions, surely, were never heard of, especially at eleven o’clock at night. For an hour and a half, there was such weeping, and so many falling into such deep distress, expressed in various ways, as cannot be described. The people seemed to be slain in scores. Their agonies and cries were exceedingly affecting. Mr. M’Culloch preached, after I had done, till past one in the morning; and then could not persuade the people to depart. In the fields, all night, might be heard the voice of prayer and praise. The Lord is indeed much with me. I have, to-day, preached twice already, and am to preach twice more, perhaps thrice. The commotions increase.”9
On his return to Edinburgh, Whitefield wrote to a friend in London, as follows:—
“Edinburgh, July 7, 1742.
“I arrived here, last Saturday evening, from the west, where I preached all last week—twice on Monday, at Paisley; three times each day, on Tuesday and Wednesday, at Irvine; twice on Thursday, at Mearns; three times on Friday, at Cumbernauld; and twice on Saturday, at Falkirk, in my way to Edinburgh. In every place, there was the greatest commotion among the people. The auditories were very large, and the work of God seems to be spreading more and more.
“Last Sabbath, I preached twice in the park at Edinburgh, and once in the church, and I have preached twice every day since. A number of seats and shades, in the form of an amphitheatre, have been erected in the park, where the auditory sit in beautiful order.
“I purpose going to Cambuslang to-morrow, to assist at the communion; and shall preach at various places westward before I return here.”
To John Cennick, he sent the following:—
“New Kilpatrick, July 15, 1742.
“Last Friday night, I came to Cambuslang, to assist at the blessed sacrament. On Saturday, I preached to above twenty thousand people. On the Sabbath, scarce ever was such a sight seen in Scotland. Two tents were set up, and the holy sacrament was administered in the fields. When I began to serve a table, the people crowded so upon me, that I was obliged to desist, and go to preach in one of the tents, whilst the ministers served the rest of the tables. There was preaching all day, by one or another; and, in the evening, when the sacrament was over, at the request of the ministers, I preached to the whole congregation of upwards of twenty thousand persons. I preached about an hour and a half. It was a time much to be remembered. On Monday morning, I preached again to near as many. I never before saw such a universal stir. The motion fled, as swift as lightning, from one end of the auditory to the other. Thousands were bathed in tears—some wringing their hands, others almost swooning, and others crying out and mourning over a pierced Saviour. In the afternoon, the concern was again very great. Much prayer had been previously put up to the Lord. All night, in different companies, persons were praying to God, and praising Him. The children of God came from all quarters. It was like the passover in Josiah’s time. We are to have another in two or three months, if the Lord will.10
“On Tuesday morning, I preached at Glasgow—it was a glorious time—and, in the afternoon, twice at Inchannon. Yesterday morning, I preached there again; and here twice. Every time there was a great stir, especially at this place. A great company of awakened souls is within the compass of twenty miles; and the work seems to be spreading apace. I am exceedingly strengthened, both in soul and body, and cannot now do well without preaching three times a day.”
These were strange scenes. Much might be written respecting this remarkable work of God in Scotland; but want of space prevents enlargement. Those who wish for a full account, will do well to get, (if they can,) and read, “A Faithful Narrative of the Extraordinary Work of the Spirit of God, at Kilsyth, and other Congregations in the Neighbourhood. Written by James Robe, A.M., Minister of the Gospel at Kilsyth,11 1742.” (12mo. 224 pp.) The “commotions,” however, which Whitefield mentions, may be briefly noticed. They were severely criticised at the time; and even now deserve attention. What were they? Mr. Robe shall answer.
Besides the intense excitement among the penitents in general, about one in five of them “came under,” what Mr. Robe calls, “faintings, tremblings, or other bodily distresses.”12 He writes: “The bodies of some of the awakened were seized with trembling, and fainting; in some of the women there were hysterics, and convulsive motions in others, arising from an apprehension and fear of the wrath of God.” Among those who were not physically affected, there were loud outcries for the mercy of God; and, among those who found peace with God, there were some who experienced great, though joyous, agitation. Mr. Robe remarks:—
“Some, who had been under deep apprehensions of Divine wrath, and had sunk under a sense of their guilt, when the Lord opened their hearts to receive Him as offered to them in the gospel, were surprised with joy and admiration. Some cried out with a loud voice, shewing forth the praises of the Lord. Others broke forth into loud weeping, from a sense of their vileness and unworthiness. Some had, for a time, their bodies quite overcome, and were ready to faint, through the feeling of such unexpected happiness. The countenances of others quite changed. There was an observable serenity, a brightness, an openness, so that it was the observation of some concerning them, that they had got new faces.”13
This is not the place to enter into any elaborate defence or condemnation of such religious phenomena. They were not novel. Similar scenes had been witnessed, in Bristol, under Wesley’s ministry, only three years before; and, at this very time, and on a large scale, similar scenes were being witnessed, among the Presbyterians of New England. Of course, they were denounced, especially by the Erskines and their friends; but Mr. Robe, while not enamoured of them, endeavoured to explain them, shewing that they were the natural results of deep convictions and strong emotions; that exactly the same sort of thing had often happened in the history of the Christian Church; and that the Bible itself contained similar examples. One or two extracts, from Mr. Robe’s “Preface,” must suffice:—
“I seriously beg those who are prejudiced against this dispensation of God’s extraordinary grace, and look upon it as a delusion, to direct me and other ministers what we shall answer the distressed persons of all ages, who come to us crying bitterly that they are lost and undone, because of their sins. Shall we tell them, that, their fears of the wrath of God are all delusion? Shall we tell persons, lamenting their cursing, swearing, Sabbath-breaking, and other immoralities, that, it is the devil who makes them see these evils to be offensive to God, and destructive to their souls? Shall we pray, and recommend them to pray to be delivered from such delusions? It would be worse than devilish, to treat the Lord’s sighing and groaning prisoners at this rate. And, yet, such treatment is a natural consequence of reckoning this the work of the devil, and a delusion.”
In reply to “The Associate Presbytery”—the Church-reformers of the age—who bitterly denounced the work, and compared the converts to the Camisards,14 Mr. Robe remarks:—
“My dear brethren, whatever bitter names you and your party give us—whatever bitter reproaches you cast upon us—we take all patiently. There are thousands of witnesses, that we return you blessing for cursing, and that we pray for you, who despitefully use us. We would lay our bodies on the ground, for you to go over, if it could, in the least, contribute to remove your prejudices, and advance the kingdom of our dear Redeemer; but we cannot look upon the guilt you have brought upon yourselves, without the deepest grief; and upon the opposition you give to us in our endeavours to recover sinners out of the snare of the devil, without the most zealous concern. You declare the work of God to be the work of the grand deceiver. My dear brethren, for whom I tremble, have you been at due pains to know the nature and circumstances of this work? Have you taken the trouble to go to any of these places, where the Lord has appeared in His glory and majesty? Have you ever so much as written to any of the ministers, to receive information from them? It is not consistent with common justice to condemn them as deceivers; and it is amazing rashness, to pronounce, without enquiry, that to be the work of the devil, which, for anything you know, may be the work of the infinitely good and holy Spirit. Is not this to be like the scribes and Pharisees, who ascribed the miraculous work of our Lord to Beelzebub? Are you not afraid lest you come too near this sin?”
There is something profoundly mournful in all this. The Erskines were sincere, but sour. Their zeal to reform the Church of Scotland might be commendable; their opposition to the work of God cannot be too severely censured. They had been the friends of Whitefield. At their invitation, he, eleven months before, had come to Scotland; but, instead of co-operating with him, they almost immediately disowned him. Only a week after this, his second arrival in Scotland, he wrote a most friendly letter to Ebenezer Erskine; but, as will soon be seen, without good effect. The letter was as follows:—
“Edinburgh, June 10, 1742.
“Reverend and very dear Sir,—The love which I bear you, for my Master’s sake, constrains me to send you a line. It is some concern to me, that our difference as to outward things should cut off our sweet fellowship with each other. God knows, I highly value and honour you. Reverend and dear sir, I do assure you, I love you and your brethren more than ever. I applaud your zeal for God; and, though, in some respects, I think it not according to knowledge, and to be levelled frequently against me, yet I feel no resentment, and should joyfully hear you and your brethren preach. I salute them all; and pray our common Lord to give us all a right judgment in all things. I hope the glorious Emmanuel will be present at the sacrament, and will make Himself known to you in breaking of bread. When I shall come to Stirling, I know not. O when shall the time come, when the watchmen will see eye to eye? Hasten that time, our Lord and our God! But, perhaps, I am troublesome. Forgive me, reverend and dear sir, being, without dissimulation, your younger brother and servant in the gospel of Christ,
“George Whitefield.”
What was the response to this loving letter? Exactly five weeks afterwards, on the 15th of July, “The Associate Presbytery” issued a document announcing a “Public Fast,” and the reasons for observing it. One reason was, that the “bitter outcryings, faintings, severe bodily pains, convulsions, voices, visions, and revelations,” connected with the revivals at Cambuslang and other places, were a proof that the work there was a delusion, and of the devil; and another was, “the fond reception given to Mr. George Whitefield, notwithstanding it is notoriously known, that he is a priest of the Church of England, who has sworn the oath of supremacy, and abjured the Solemn League and Covenant, and endeavours, by his lax toleration principles, to pull down the hedges of government and discipline, which the Lord has planted about His vineyard in this land.”15
This was bad enough to come from Christian men; but worse followed. A month later, there was published a pamphlet of thirty-two pages, of minute type, and closely printed, with the title, “The Declaration of the true Presbyterians within the Kingdom of Scotland, concerning Mr. George Whitefield, and the Work at Cambuslang.”
This pretentiously religious, but extremely malignant production begins as follows:—“The Declaration, Protestation, and Testimony of the suffering Remnant of the anti-Popish, anti-Lutheran, anti-Prelatic, anti-Whitefieldian, anti-Erastian, anti-Sectarian, true Presbyterian Church of Christ in Scotland.” Very sonorous, but very rancorous! Whitefield is branded as “an abjured, prelatic hireling, of as lax toleration principles as any ever set up for the advancing of the kingdom of Satan.” He is “a wandering star, who steers his course according to the compass of gain and advantage.” He is “a base English impostor, whom the enemies of Christ’s kingdom have chosen as their commander-in-chief, to lead the covenanted kingdom of Scotland back to Egypt and Babylon, to the bondage and slavery of Popery, Prelacy, and Sectarianism.” He is “the most latitudinarian, prelatic priest that ever essayed to confound, and unite into one, almost all sorts and sizes of sects and heresies with orthodox Christians.” His “foul, prelatic, sectarian hands” had administered the sacrament to Presbyterians. He “is not of a blameless conversation, as the Word of God requires all the ministers of the gospel to be, but is a scandalous idolater, being a member of the idolatrous Church of England, which resembles the idolatrous Church of Rome, in many of her idolatries.” He “is a poor, vain-glorious, self-seeking, puffed-up creature.” He “is a limb of Antichrist; a boar, and a wild beast, from the anti-Christian field of England, come to waste and devour the poor erring people of Scotland.” “In collecting such vast sums of money in Scotland, his insatiable covetousness is shewn; and it is evident, that, his design in coming is to pervert the truth, subvert the people, and make gain to himself, by making merchandise of his pretended ministry.” The pamphlet finishes by “protesting, testifying, and declaring against Whitefield, and all, of every rank, station, and degree, within the kingdom of Scotland, who, in any manner of way, have aided, assisted, countenanced, and encouraged him.” The last paragraph in this pious production is as follows:—
“And that this our Declaration, Protestation, and Testimony may come to the world’s view, we do appoint and ordain our emissaries, in our name, to pass upon the —— day of August, 1742, to the market-cross of ——, and other public places necessary, and there publish, and leave copies of the same, that none may pretend ignorance thereof.
“Given in Scotland, upon the —— day of August, 1742.
“Let King Jesus reign,
And let all His enemies be scattered.”
Worse and worse; and yet there is more to follow. About the same time, there was published, in Edinburgh, “A Letter from a Gentleman in Boston, to Mr. George Wishart, one of the Ministers of Edinburgh, concerning the state of Religion in New England.” (12mo. 24 pp.) Three extracts from this production must suffice.
“The minds of the people, in this part of the world, had been greatly prepossessed in favour of Mr. Whitefield, from the accounts transmitted of him, as a wonder of piety, and a man of God. Accordingly, when he came to Boston, about two years ago, he was received as though he had been an angel of God, yea, a god come down in the likeness of man. He was strangely flocked after by all sorts of persons, and much admired by the vulgar, both great and small. The ministers had him in veneration, and, as much as the people, encouraged his preaching, attending it themselves every day in the week, and mostly twice a day. The grand subject of conversation was Mr. Whitefield, and the whole business of the town was to run from place to place to hear him preach. His reception, as he passed through this and the neighbouring governments of Connecticut and New York, was after much the same manner, save only, that he met with no admirers among the clergy, unless here and there one, anywhere but in Boston. You ask, What was the great good this gentleman was the instrument of? I answer, Wherever he went, he generally moved the passions, especially of the younger people, and females; the effect whereof was a great talk about religion, together with a disposition to be perpetually hearing sermons, to the neglect of all other business. In these things chiefly consisted the goodness so much spoken of. I could not but discern, that there were the same pride and vanity, the same luxury and intemperance, the same lying and tricking and cheating, in the town, as there were before this gentleman came among us. There was also raised such a spirit of bitter, censorious, uncharitable judging, as was not known before; and the greatest friends of Mr. Whitefield were as much puffed up with conceit and pride as any of their neighbours.”
The writer then proceeds to say, that a number of imitators of Whitefield sprung up after his departure, and that one of the most famous of them was Gilbert Tennent,
“A man of no great parts or learning, and whose preaching was in the extemporaneous way, with much noise, and little connection. Under his preaching, scores cried out, fell down, swooned away, and were like persons in fits. Visions became common, and trances also. Laughing, loud, hearty laughing, was one of the ways in which the new converts almost everywhere expressed their joy at the conversion of others. Houses of worship were scarce emptied night or day for a week together, and unheard-of instances of supposed religion were carried on in them. In the same house, and at the same time, some would be praying, some exhorting, some singing, some clapping their hands, some laughing, some crying, some shrieking, and some roaring out.”
The gentleman in Boston concludes thus:—
“I am among those who are clearly of opinion, that, there never was such a spirit of superstition and enthusiasm reigning in the land before; never such gross disorders, and bare-faced affronts to common decency; never such scandalous reproaches on the blessed Spirit, making Him the author of the greatest irregularities and confusions. Yet, I am of opinion also, that the appearances among us have been the means of awakening the attention of many; and a good number, I hope, have settled into a truly Christian temper.”
The “Letter” was written with seeming candour, but there can be little doubt that its publication in Edinburgh added to the difficulties which Whitefield had to encounter among the precise Presbyterians of the kingdom of Scotland. Almost contemporaneously with this, there was published in Glasgow, a small 12mo. book, of 130 pages, entitled, “The State of Religion in New England, since the Rev. Mr. George Whitefield’s arrival there, in a Letter, from a Gentleman in New England, to his Friend in Glasgow: with an Appendix containing Proofs of the principal Facts, and further Accounts of the Disorders in matters of Religion lately introduced into various parts of New England and Carolina.” The gentleman’s letter is dated “May 24, 1742.”
The preface to this publication contains the following:—
“Mr. Whitefield asks nothing, indeed, for his preaching, but he has a brother Syms to suggest, wherever he goes, what it is decent to give so great a man; and, by these means, he has, these four months past, made as much gain as several of the bishops in England, or any six ministers in Scotland, for the same time; and that partly by getting from some poor parishes, for a day’s holding forth, nearly as much as they collect for their own poor in a whole year.”
This was a baseless slander; but let it pass. The “Gentleman in New England” asks:—
“In what does Mr. Whitefield’s fervour turn? Is it not upon getting money and popular applause, by perpetually roaring out hell-flames, fire and brimstone, incarnate devils, and damnation? Some are frightened out of their senses; others fall into convulsions and epileptic fits; and others scream and roar with hideous voices. These are, according to him, the fruits of the Spirit, and gales from the Holy Ghost.”
Gilbert Tennent, the friend of Whitefield, is similarly abused.
“In the pulpit, Gilbert Tennent is an awkward and ridiculous ape of Whitefield, for his appearance is very clownish. His great business, in his sermons, is either to puzzle or to frighten his hearers, but especially the latter, which he does by roaring and bellowing damnation, devils, and all the dreadful words he can think of. He is followed by all sorts of people, as much as Whitefield was, and, by many, is preferred to him.”
Of the Presbyterian helpers, employed by Whitefield and Tennent in New England, the “Gentleman” remarks:—
“There is a creature here whom, perhaps, you never heard of before. It is called an Exhorter. It is of both sexes, but generally of the male, and young. Its distinguishing qualities are ignorance, impudence, zeal. Numbers of these exhorters are among the people here. They go from town to town; creep into houses; lead captive silly women; and then the men. Such of them as have good voices do great execution. They move their hearers, and make them cry, faint, swoon, and fall into convulsions.”
The converts of Whitefield and Tennent are thus described:—
“The converts are all made in this manner. First, they become concerned for their souls, and greatly distressed, and not rarely distracted. They continue in this condition for some days, and then, all at once, without any visible means, they come out of their dark and disconsolate state all light, joy, and ecstasy. This they express by their talk to their neighbours, which they call telling their experiences; and, in many places, by immoderate laughter and singing hymns. Their joy is sometimes so great, that, their eyes sparkle, and their faces shine. These are certain signs of the Spirit of God being in them. One of a hundred excepted, they all make religion to consist in the feeling of inward impulses and impressions, in an inexplicable faith, joys, ecstasies, and such-like things. They are bigoted to certain opinions, which they do not understand; and have not the least degree of charity for those who are of another way of thinking. All of them are vain, self-conceited, superstitious, enthusiastic, censorious slanderers. Reason, learning, and morality, they professedly disregard. If they hear a minister preach, in the most evangelical manner, upon any moral duty, or if they hear him recommend the exercise of reason and understanding, they call him a dry, husky, Arminian preacher, and conclude for certain that he is not converted.”
The reader may easily imagine the effects likely to be produced, at this juncture, among the Presbyterians of Scotland, by such infamous statements respecting Presbyterian converts and congregations in New England.
The subject is a loathsome one; but, perhaps, it is best, once for all, to exhaust it. To say nothing of objectionable passages in Ralph Erskine’s pamphlet, entitled, “Fraud and Falsehood Detected,” and in the sermons he preached at different places in the year 1742, particularly those on Luke xxii. 31, 32; Heb. xiii. 8; and Rev. v. 9;16 the following publications must have annoyed Whitefield, and, also, injured him in the estimation of the Scottish people.
1. “Some Observations upon the Conduct of the Famous Mr. W—field. By a true Lover of the Church and Country. Edinburgh: printed in the year 1742.” (12mo. 12 pp.) The author of these “Observations” told his readers, that, Whitefield had taken upon himself “the office of a thirteenth apostle;” and that he began his work in Scotland “with a notorious lie, for he said he was £600 out of pocket about his Hospital in Georgia, whereas it can be proved that he advanced about £1000 to a captain of a man of war, who gave him bills for it upon the Admiralty, who paid this sum to him a little before he came to Scotland.” The writer adds, “Instead of going to Georgia, this thirteenth Apostle was moved to take to him a fellow-mate; so that now, I am afraid, these” (Scotch) “collections will be applied towards the maintenance of him, her, and their issue.” The anxious author, in conclusion, benevolently remarks: “Let all good people beware of this stroller; for he will yet find a way to wheedle you out of your money. He is as artful a mountebank as any I know.”
2. “A Letter to a Gentleman in Edinburgh, containing Remarks upon a late Apology for the Presbyterians in Scotland, who keep Communion, in the Ordinances of the Gospel, with Mr. George Whitefield, a Priest of the Church of England: shewing that such a Practice is not justifiable by the Principles and Practice of the Church of Scotland, from the Reformation to this day; nor by the Westminster Confession of Faith, Solemn League and Covenant. In which Mr. Whitefield’s Religion, Orthodoxy, and Moral Character are set in a proper light, by Collections from his own printed Performances. Glasgow, 1742.” (pp. 112.) The letter is signed, “John Bisset, Minister of the Gospel in Aberdeen;” and is dated, “October 26, 1742.” Upon the whole, the pamphlet is well written, and less verbose than many of the Scotch productions of that period. Half of it is an elaborate criticism of the “late Apology;” and the remainder a venomous attack on Whitefield, who is branded as being “enthusiastically, daringly presumptuous, and popishly superstitious,”—“a strolling impostor, whose cheats, in due time, will be discovered.” In conclusion, Mr. Bisset writes: “Mr. Whitefield has done more to promote effectually the cause of Episcopacy, and a liking to it in Scotland, than all the means, fair and foul, that have been used since our reformation from Popery to this day.”
Besides the above, two other antagonistic pamphlets must be noticed, which, though not printed in Scotland, were doubtless circulated there, and helped to increase the difficulties with which Whitefield had to struggle.
1. “A Brief History of the Principles of Methodism, wherein the Rise and Progress, together with the Causes of the several Variations, Divisions, and present Inconsistencies of this Sect are attempted to be traced out, and accounted for. By Josiah Tucker, M.A., Vicar of All Saints, and one of the Minor Canons of the College of Bristol. Oxford, 1742.” (8vo. 51 pp.) Mr. Tucker, in obsequious terms, dedicated his anti-Methodistic publication to Dr. Boulter, Archbishop of Armagh, who had treated Whitefield with great courtesy on his return from America in 1738. Mr. Tucker tells the Archbishop, that Whitefield left the University of Oxford “with a crude and undigested notion of the system of William Law;” and, that “it happened through a blunder on his side, and a mistake of the question on all sides, that he fell in with the Calvinistical party, and looked upon them as his patrons and advocates.” “It was some time, however, before he understood his new credenda, or so much as knew the nature of the five points, and how they hang in a chain one upon another.”
2. “Genuine and Secret Memoirs relating to the Adventures of that Arch-Methodist, Mr. G. W—fi—d: Likewise, Critical and Explanatory Remarks upon that inimitable piece, entitled ‘God’s Dealings with the Rev. Mr. Whitefield;’ wherein is likewise proved (by his own words), that he has had pretty large dealings also with Satan: the whole interspersed with observations instructive and humorous. Collected and published, by a Gentleman of Oxford, for general information; and necessary to be had in all families as a preservative against Enthusiasm and Methodism. Oxford, 1742.” (8vo. 85 pp.)
This was a most disgraceful and disgusting pamphlet. To quote its obscenity would be criminal. It finishes with eight verses, entitled “The Field-Preacher. To the Tune of the Queen’s Old Courtier.” The first of these verses is as follows:—
“With face and fashion to be known,
With eyes all white, and many a groan,
With arms outstretched, and snivelling tone,
And handkerchief from nose new-blown,
And loving cant to sister Joan.
(Chorus.) ’Tis a new teacher about the town,
Oh! the town’s new teacher!”
Abuse like this was not pleasant. It is true, that Whitefield had long been used to it; but the repetition of the thing did not abate its hardship. Most of it was utterly untrue, the remainder, to a great extent, was ill-tempered banter, and the whole was provokingly disagreeable. Whitefield was quite as sensitive as are popular men in general; and there can hardly be a doubt that such injustice caused him many a bitter pang. In the midst of all, however, he rarely, if ever, lost his equanimity; and he generally avoided “rendering railing for railing.” He doubtless prized his reputation, as every good man does; but his own fame was to him of less importance than the prosperity of the work of God. Whatever interfered with that created profound distress; and, hence, it is not surprising, that he replied to one of the slanderous publications just mentioned. If what the “Gentleman in New England” had said was true, the Presbyterians in Scotland might justly look upon Whitefield’s ministry with suspicion and alarm. To prevent this, Whitefield wrote and published the following: “Some Remarks on a late Pamphlet, entitled, ‘The State of Religion in New England, since the Rev. Mr. George Whitefield’s arrival there.’ Glasgow: printed by William Duncan, and sold by the booksellers in Edinburgh and Glasgow, 1742.” (16mo. 32 pp.) The “Remarks” are dated “Cambuslang, August 31, 1742.”
Want of space renders it impossible to give a lengthened outline of Whitefield’s pamphlet. Speaking of the publication to which he was now replying, he truly says: “The design of it is base and wicked. It is intended, if possible, to eclipse the late great and glorious work in New England; to invalidate the testimonies that have been given of it; and, thereby, to bring a reproach upon, and to hinder the spreading of, a like glorious work, which God, of His infinite mercy, has, for some time, been carrying on in Scotland.” He proceeds to shew that the gentlemen, who had testified concerning the scriptural character of the New England revival, were men of “sound understanding, integrity, sobriety of manners, and piety.” Among others, he mentions the Honourable Mr. Willard, secretary of the province; also the Rev. Messrs. Colman, Cooper, and Prince, who held degrees conferred by the University of Glasgow. He gives numerous testimonies, by persons living on the spot, flatly contradicting the sweeping accusations of the “Gentleman in New England;” and shews that some of his quotations were so garbled as to be practically false. Stoutly defending his friend Tennent, he writes: “I have the happiness of being intimately acquainted with Mr. Gilbert Tennent. I scarcely know a man of a more catholic spirit. Indeed, to the honour of the grace of God be it spoken, he is a son of thunder, especially in his applications, and when he is preaching the law. At such times, people cannot easily sleep. He is a workman that needs not be ashamed, and is taught of God rightly to divide the word of truth. His book, entitled ‘The Presumptuous Sinner Detected,’ and his many printed sermons, shew him to be a man of great learning, solidity, and piety.” Whitefield, however, admits that there had been some chaff among the wheat. “The sum of the matter,” he says, “seems to be this—there has been a great and marvellous work in New England; but, by the imprudences of some, and the overboiling zeal of others, irregularities, in several places, have been committed. This is nothing but what is common. It was so in Old England a few years ago. Many young persons there ran out before they were called. Others were guilty of great indiscretion. I checked them in the strictest manner myself; and found, as they grew acquainted with the Lord Jesus and their own hearts, the intemperance of their zeal abated, and they became truly humble walkers with God. After a gathering, there will always be a sifting time. The Church is generally shaken before it is settled.” Finally, to shew that he was neither vanquished nor disheartened, Whitefield concludes with two verses from the Scotch Psalter:—