August to November, 1741.
At the very time when Wesley was founding Methodism in Bristol and in London, certain charges were brought, by the Commissioners of the General Assembly of the Church of Scotland, against the following ministers of that community: namely, Ebenezer Erskine, of Stirling; William Wilson, of Perth; Alexander Moncrieff, of Abernethy; James Fisher, of Kinclaven; Ralph Erskine, of Dunfermline; Thomas Mair, of Orwell; Thomas Nairn, of Abbots-hall; and James Thompson, of Burntisland.
Ebenezer Erskine was ordained, at Portmoak, in 1703; and Ralph, at Dunfermline, in 1711. The former was now sixty-one years of age, and the latter fifty-six. Both the brothers had been educated in the University of Edinburgh; were men of talent; were diligent in the discharge of their parochial duties; and were eminently successful in their ministry. For instance, Ralph writes: "Sabbath, July 10, 1737. I preached at half-past seven in the morning. The" (sacramental) "tables began to be served a little before nine, and continued till about twelve at night, there being between four and five thousand communicants."
The Erskines, however, were not only successful preachers and pastors, but were reformers. When they disliked a thing, they said so. They refused to take the oath of abjuration, not because they were Jacobites, or disloyal to the House of Hanover; but because the oath seemed to imply an approval of Episcopacy, and because its avowed design was the security of the Church of England.
In other ways, they also made themselves singular. The dominant party in the Church of Scotland were, if not hostile, yet indifferent, to the most important doctrines of religion. To correct prevailing and tolerated heresies, an old book was re-published, entitled "The Marrow of Modern Divinity," and consisting chiefly of extracts from Luther and other eminent Protestant divines. The dignitaries of the Kirk condemned the book. The Erskines heartily approved of it. A fierce controversy arose out of this.
Again: in 1712, Parliament revived the law respecting patronage in the Church of Scotland. This led to great excitement, and great wrongs. At the General Assembly in 1730, there were twelve cases of appeal against the intrusion of obnoxious ministers. The Assembly not only dismissed the appeals, but enacted that, henceforth, no reasons of dissent "against the determination of Church judicatories" should be entered on the record. Angry discussions followed. Ebenezer Erskine, in 1732, laid before the Assembly a "representation of grievances," signed by himself and others, and spoke accordingly. In the same year, as moderator of the Synod of Perth and Stirling, he opened the Synod, by preaching a sermon, in the course of which he remonstrated against the act of the preceding Assembly with regard to the settlement of ministers, alleging that it was contrary to the word of God, and the established constitution of the Church. For this, the Synod passed upon him a vote of censure. Erskine appealed to the General Assembly; but the censure of the Synod was confirmed, and Erskine was appointed to be rebuked and admonished at the bar of the Assembly. He refused to submit to this. His brother Ralph and the other ministers, already mentioned, sympathised with him. Further agitation followed, and the result of the whole was, the following charges were preferred against them:—
1. That they had seceded from the Church of Scotland by a total withdrawing from attendance upon, and submission to, its judicatories. 2. That they had formed them selves into a Presbytery, and had exercised judicial presbyterial power, not only over their own congregations, but also over the whole church. 3. That they had published a printed paper, not only assigning the grounds of their own irregular conduct, but condemning the Church and the judicatories thereof. 4. That they had administered the sacraments to persons of other congregations, without the knowledge or consent of the ministers who had the pastoral oversight of such persons. 5. That they had ordained elders, and had appointed and kept fasts in different parts of the country, to the neglect of their own proper ministerial work. 6. That they had licensed one or more persons to preach. 7. That they had, "in a pretended judicial manner," annulled "the sentence of the lesser excommunication," pronounced, by the presbytery of Dumblain, upon Archibald Edmund, and had baptized the said Archibald's child. 8. That they had taken upon them to excommunicate David Lesley, in the parish of the West Kirk, near Edinburgh. 9. That they had preached, and had baptized several children, in the parish of West Kirk, without proper certificates from the ministers of the said parish, etc., etc.[451]
Such, in substance, were the accusations which the two Erskines and their friends were summoned to answer, in the presence of the General Assembly, on the 10th of May, 1739. The accusations were disregarded, and the recusant ministers were expelled. Up to this period, the whole of the inhabitants of Scotland, with the exception of a few Popish, Episcopalian, and Cameronian Dissenters, belonged to the Established Church of the country. Now was instituted a new sect, "The Associate Presbytery," or "United Secession Church."[452]
That the Church of Scotland, as well as the Church of England, needed a reformation, is a fact which cannot admit of doubt. Abundant evidence might be adduced in proof of this. The following selections must serve as specimens.
On December 3, 1736, the Erskines and their associates drew up an "Act, Declaration, and Testimony, for the Doctrine, Worship, Government, and Discipline of the Church of Scotland," in which it was alleged:—
"1. No due care has been taken in licensing young men as probationers for the holy ministry. Many have been licensed, who, by their general and loose harangues in the pulpit, discover their ignorance of Christ and Him crucified, and their estrangement from the power of godliness. There is as little of Christ to be found in their sermons as in the systems of heathen morals.
"2. The acceptance of presentations has become fashionable; and the judicatories of the Church, instead of checking this corrupt practice, have so far encouraged it, that the settlement of presentees has been appointed, when almost the whole parish was dissenting and reclaiming.
"3. The conduct of the General Assemblies of the Church has not been equal and impartial in matters of doctrine.
"4. Several arbitrary acts and decisions have been framed and passed by the General Assemblies of the Church, whereby the government of the house of God has been undermined, and the discipline sinfully perverted.
"5. All the above-mentioned steps of defection and apostasy are followed with many evident signs and causes of the Lord's departure; such as abounding profanity, impiety, and the vilest immoralities of all sorts, wherewith the land is greatly polluted. The profane diversions of the stage, together with night assemblies and balls, these sinful occasions of wantonness and prodigality, are encouraged and countenanced in the most considerable cities of the nation. Popish errors and delusions abound more and more; and the abominable idolatry of the mass is openly frequented, yet no proper or effectual remedies are applied against this growing evil. Church discipline is not duly exercised against Papists, according to former laudable acts and constitutions of this Church. The penal statutes against witches have, of late, been repealed, contrary to the express letter of the law of God. The power of religion is daily decaying through the land; the very form of it is despised by many, and rested upon by others. Our nobility and barons, who have sometimes displayed heroic zeal, have generally burst the Lord's bonds asunder, insomuch that the very form of family worship is either despised or neglected by the most part of them. Our burgesses and commons, for the most part, know not the way of the Lord, nor the judgments of their God. The ministers in the house of God are under a more than ordinary restraint of the Spirit of God; and he that speaks against the prevailing evils makes himself a prey."
This is a dark picture; and the following is not brighter. It is taken from a sermon, by Ebenezer Erskine, published in 1736, and entitled, "The Tabernacle of David ruined by Man, and reared up by the Mighty God."
"God has, in a great measure, departed from high and low, rich and poor; departed from magistrates, ministers, and people. Little of God is to be seen in ordinances, or in the judicatories of His Church. Oh what barrenness under a dispensed gospel! Oh what abounding profanity! what cursing and swearing! what tyranny and oppression, particularly in ecclesiastical liberties and privileges! How are intruders enrolled among the number of the ambassadors of Christ! How are the privileges of the Lord's people sacrificed, in order to compliment the man with the gold ring and the gay clothing! The land is groaning under a weight of sin; and the sin of the land is crying for vengeance from the hand of God. In many corners of Scotland, an empty jingle of human oratory, and dry harangues of heathenish morality, are substituted in the room of the gospel of Christ; a natural kind of religion preached up, and the supernatural mysteries of the gospel generally exploded, as unfashionable among many of our young ministers! We have ministers now-a-days, who, instead of teaching men to deny themselves, do teach them, from press and pulpit, that self-love is the foundation of moral virtue, and that carnal reason is the first principle of religion. Although Arian, Socinian, Arminian, and other detestable and abominable, errors are rampant, where is there a suitable banner of a testimony united against them? Higher censures have been inflicted upon men for preaching the truths of God, than upon others for denying the supreme Deity of the Son of God. As for formality of worship, look through the most of our worshipping assemblies in Scotland, and we shall find the carcase of worship, instead of the soul of it, presented unto the living God. Nothing but dead ministers, and dead people, dead preaching, hearing, praying, and praising. The generality of ministers and people sit down with a form of godliness, while the life and power of it are quite gone."
Three more extracts must suffice. The following is selected from a pamphlet of sixty-three pages, published in 1733, with the title, "The present State of the Church of Scotland, with the Duty of the Members thereof enquired into, in a Sermon, at the opening of the Synod of Perth and Stirling, October 9, 1733. By Mr. Henry Lindsay, Minister of the Gospel at Rothkennar."
"Of late years, Atheism, Infidelity, and Profanity have abounded in
these lands. Many have cast off all fear of God. Our youth of better
fashion, and others who pretend to be wise above their neighbours, have
most shamefully degenerated into the grossest errors. The preaching of
Christ, in His person, offices, and salvation, is become, by too many
among us, as a subject out of date; while our itching ears crave something
that is new, and we are rather pleased to have our imaginations and
fancies tickled by polite phrases and eloquent expressions, than to have
our hearts affected with a sense of sin."
In 1733, Ebenezer Erskine published a sermon, entitled, "The Grones of Believers under their Burdens," in which he says:—
"Oh how rampant are atheism and profanity! Impiety, like an impetuous torrent, carries all before it. It is become fashionable among some to be impious and profane. Religion is faced down by bold and petulant wits. Our divisions also are lamentable. Court and country, church and state, are divided; ministers divided from their people, and people from their ministers; and both ministers and people divided among themselves; and every party and faction putting the blame upon each other. The defections and backslidings of the Church are innumerable. Public days of fasting and humiliation are rare. How very few are they whose hearts are bleeding for the abounding wickedness of the day! Many professors of religion take to themselves a scandalous latitude in cursing, swearing, lying, drinking, and cheating."
In 1744, the Erskines and their party published a pamphlet of 122 pages, with the title, "Act of the Associate Presbytery, concerning the Doctrine of Grace." The following is an extract from it:—
"A flood of errors has broken in upon the land, whereby the Lord's name is dreadfully dishonoured; the doctrine of justification by grace is wofully corrupted; the proper imputation of the righteousness of the Lord Jesus Christ, for our justification before God, is denied; the foundations of our holy religion are overturned; thousands of precious souls are destroyed; and wide steps made towards popery and paganism. There is a dreadful prevalency of Deism; the seed of Arianism is sown; and there is also a general growth of Arminianism. Profaneness and wickedness overspread the whole land. All ranks of persons have corrupted their ways. The Holy Scriptures are burlesqued. Popish errors and delusions are spreading. The idolatrous mass is openly frequented. The name of God is profaned by ordinary swearing and by perjury. The land is also defiled with murders, drunkenness, prodigality, vanity in apparel, foolish jesting, rioting, wantonness, yea, with open adulteries and uncleanness of all sorts. Profane and sinful customs are countenanced and encouraged, both at court, and in some eminent places of the nation—such as the diversions of the stage, masquerades, balls, and other similar seminaries of lewdness and lasciviousness. Likewise fraud and injustice are to be found amongst us; together with oppressions, lying, envy, malice, evil-speaking, backbiting, falsehood, and covetousness."
This description of the state of things in Scotland is far from nattering; but it is substantially correct. Scotland, as well as England, needed a reformation; and it is not surprising that, when Whitefield heard of the Erskines, he should sympathise with them. He was the first of the Methodists who opened a correspondence with the outcast ministers. Ralph Erskine writes:—
"April 17, 1739. I received a letter this month from Mr. Whitefield, dated Bristol, March 10, 1739, shewing the great outpouring of the Spirit in England and Wales, and his utility in bringing home many souls to Christ; as also his hearing of our success in Scotland, and desiring to have a line from me. I did not suddenly answer, till I heard more about him, which I did, both in public prints and by letters from London, having written for an account of him."[453]
Erskine was satisfied with what he heard. In his diary, he repeatedly mentions praying for Whitefield and his brethren. Friendly letters were exchanged; and a correspondence continued during the next two years.
As might naturally be expected, the Erskines attracted the attention of Whitefield and the Wesleys. In some respects the men were similar; in others they were widely different. The Erskines were dissatisfied with the state of the Church of Scotland; and so were Whitefield and the Wesleys with the state of the Church of England. The Erskines were expelled from the Church of Scotland, and yet claimed to be members of it. Whitefield and the Wesleys, though not expelled from the Church of England, were practically silenced, for almost all the pulpits of the Church were closed against them. The Erskines were now tent-preachers, and preachers in the open-air; so were Whitefield and his friends. The Erskines, though still maintaining that they were members of the Church of Scotland, were openly employed in organising a seceding church. Whitefield and the Wesleys still called themselves members of the Church of England; and yet they were actively, though unintentionally, creating dissenting sects. Scotland greatly needed protesters like the Erskines; and England greatly needed open-air preachers like Whitefield and the Methodists.
A finer field of usefulness than Scotland, or one more adapted to Whitefield's peculiar genius, doctrines, and mode of action, it would have been difficult to find. Scotland had often had meteor-like men, who had startled the country by their unexpected advent and proceedings; and Whitefield was now added to the number. The faith of Scotland, speaking generally, was, like that of Whitefield, Calvinistic. Field-preaching—so offensive to the Church dignitaries of England—was no novelty across the Tweed. During the preceding century, Presbyterians, driven from their churches by persecuting papists, had transmitted to their descendants a partiality for religious assemblies in the fields. Everything seemed to be in Whitefield's favour.
Still, the circumstances just mentioned were not the reasons why he went to Scotland. As the reader has already seen, the Erskines and their friends occupied the same position in Scotland that the Oxford Methodists did in England. Both parties, without design, had become national evangelists, and were strangely exciting the churches of their respective countries.
The correspondence, begun in 1739, was continued. A month after Whitefield's return to England in 1741, Ralph Erskine wrote to him as follows:—
"Dunfermline, April 10, 1741.
"Reverend and very dear Brother,—Glory to God! who has enlightened you so clearly, and enabled you to give testimony so faithfully, against the dangerous errors that are springing up. Blessed be God! that you are set for the defence of the gospel, and that I hear your song of distinguishing grace, and of our Lord's powerful presence with you. Go on, dear brother, in asserting and publishing the doctrine of sovereign grace, reigning through His righteousness to eternal life; for this, and only this gospel will be the organ of omnipotency, and the power of God to the salvation of sinners. We and our people have all a notion of you as being in the way of reformation. I am persuaded that your coming to us would be matter of great joy. How great is our need of such awakening gales of heaven, as you speak of in the last visit you made to Georgia.
"Come, if possible, dear Whitefield, come. There is no face on earth I would desire more earnestly to see. Yet, I would desire it only in a way that, I think, would tend most to the advancing of our Lord's kingdom, and the reformation work, among our hands. Such is the situation of affairs among us, that, unless you come with a design to meet and abide with us of 'The Associate Presbytery,' and if you make your public appearances in the places especially of their concern, I would dread the consequence of your coming, lest it should seem equally to countenance our persecutors. Your fame would occasion a flocking to you, to whatever side you turn; and, if it should be in their pulpits, as no doubt some of them would urge, we know how it would be improven against us. I know not with whom you could safely join yourself, if not with us.
"Mr. Wilson, in Perth, who teacheth as our Professor of Divinity, has more candidates for the ministry under his charge than most of the public colleges, except Edinburgh. I have two sons with him, who seem to be promising youths.
"You are still dearer and dearer to me. By your last Journal, I observed your growing zeal for the doctrine of grace.
"I am, reverend and dear brother, yours in Him, who is the best centre of our love and union—the Lord our righteousness,
"Ralph Erskine."[454]
Whitefield's reply to this strange proposal, to join "The Associate Presbytery," will be found in the following letters to Ebenezer Erskine and his brother Ralph:—
"Bristol, May 16, 1741.
"Reverend and dear Sir,—I owe you much love. Only want of time prevents my writing to you oftener.
"This morning I received a kind letter from your brother Ralph, who thinks it best for me wholly to join 'The Associate Presbytery,' if it should please God to send me into Scotland. This I cannot altogether agree to. I come only as an occasional preacher, to preach the simple gospel, to all who are willing to hear me, of whatever denomination. It will be wrong in me to join in a reformation, as to church government, any further than I have light given me from above. If I am quite neuter as to that in my preaching, I cannot see how it can hinder or retard any design you may have on foot. My business seems to be to evangelise,—to be a Presbyter at large.
"When I shall be sent into your parts, I know not. I write this, that there may not be the least misunderstanding between us. I love and honour 'The Associate Presbytery.' With this I send them my due respects, and most humbly beg their prayers. But let them not be offended, if, in all things, I cannot immediately fall in with them. Let them leave me to God. Whatever light He is pleased to give me, I hope I shall be faithful to it.
"I love you tenderly, but am almost ashamed to subscribe myself your brother in the best of bonds,
"George Whitefield."
To Ralph Erskine, Whitefield wrote, on the same subject, as follows:—
"London, June 4, 1741.
"Reverend and dear Sir,—I have not yet determined the exact time of coming to Scotland; but, I believe, I shall be with you in about three months. I cannot but think that 'The Associate Presbytery' are a little too hard upon me. If I am neuter as to the particular reformation of church government till I have further light, it will be enough. I come simply to preach the gospel, and to be received only as an occasional itinerant preacher by all, and not to enter into any particular connection whatever. The Lord, I hope, will order my goings in His ways.
"I have need of your prayers. My trials are great, my comforts far greater. We are likely to have settled Societies in several places.
"I am, reverend and dear sir, your unworthy fellow-labourer and affectionate brother and servant in Christ,
"George Whitefield."
In reply to Whitefield's letter of May 16, the Rev. Ebenezer Erskine wrote as follows:—
"Hilldown, near Dunbar, June, 1741.
"Reverend and very dear Brother—As our Assembly did last year eject us from our churches, and exclude us from our ministry and legal maintenance, for lifting up our reformation testimony; so, from all I can hear, they have, in May last, appointed several violent intrusions to be made upon Christian congregations; whereby the flock of Christ is scattered more and more upon the mountains. The wandering sheep come with their bleatings to 'The Associate Presbytery;' whereby our work is daily increasing, in feeding and rallying our Master's flock, scattered and offended by the Established Church.
"From this, you will easily see what reason 'The Associate Presbytery' have to say, 'Come over to Scotland, and help us!' We hear that God is with you of a truth; and, therefore, we wish for as intimate a connection with you as possible, for building the fallen tabernacle of David in Britain, and particularly in Scotland when you shall be sent to us.
"This, dear brother, and no party views, is at the bottom of any proposal made by my brother Ralph, in his own name, and in the name of his Associate Brethren. It would be very unreasonable to propose or urge that you should incorporate as a member of our Presbytery, and wholly embark in every branch of our reformation, unless the Father of lights were clearing your way thereunto. All intended by us, at present, is, that, when you come to Scotland, your way may be such as not to strengthen the hands of our corrupt clergy and judicatories, who are carrying on a course of defection, and worrying out a faithful ministry from the land.
"Far be it from us to limit your great Master's commission to preach the gospel to every creature. We ourselves preach the gospel to all, promiscuously, who are willing to hear us; but we preach not upon the call and invitation of the ministers, but of the people, which, I suppose, is your own practice now in England. Should this also be your way when you come to Scotland, it could do 'The Associate Presbytery' no manner of harm. But if, besides, you could find freedom to company with us, to preach with us and for us, and to accept our advices in your work, while in this country, it might contribute much to weaken the enemy's hand, and to strengthen ours in the work of the Lord, when the strength of the battle is against us.
"I am truly sorry for the Wesleys—to see them so far left to themselves. I have seen your letter to them, and praise the Lord on your behalf, who enables you to stand up so valiantly for the truth, and with so much light and energy.
"I am, etc.,
"Ebenezer Erskine."[455]
Thus the matter stood when Whitefield arrived in Scotland on July 30, 1741. Whatever might be the motives of the two Erskines, one of them sixty years of age, and the other fifty-six, it was scarcely a creditable proceeding to endeavour to inveigle an impulsive young man of six-and-twenty to join himself to their own seceding party. No doubt, they thought, that, in their present difficulties, he might render them important service; for Whitefield was the most popular preacher that England had; but they ought to have remembered, that, however harsh the treatment to which he had been subjected by the Church of which he was an ordained minister, he had never formally severed his connection with that Church; and that he had, again and again, declared his intention to be, at least for some time to come, an itinerant preacher, ready to labour in connection with all churches, but unwilling to become the settled pastor of any one in particular.
Whitefield spent his first night in Scotland with Ralph Erskine, at Dunfermline; who, the next day, wrote to his brother Ebenezer as follows:—
"Dunfermline, July 31, 1741.
"Mr. Whitefield came to me yesternight about ten. I had conversation with him alone this forenoon. I only mention this one thing about his ordination; he owned he then knew no other way, but said he would not have it that way again for a thousand worlds. As to his preaching, he declares he can refuse no call to preach Christ, whoever gives it: were it a Jesuit priest or a Mahomedan, he would embrace it for testifying against them. He preached in my meeting-house this afternoon. The Lord is evidently with him."[456]
Was Ralph Erskine strictly correct in his statement that Whitefield said, if he had life to begin again, he would not be ordained a minister of the Church of England "for a thousand worlds"? Many will doubt this; others will believe it. Let it pass. The reader will welcome Whitefield's own account of the first two services he held in Scotland. In a letter to John Cennick, he wrote:—
"Edinburgh, August 1, 1741.
"My very dear Brother,—As the Messrs. Erskine gave me the first invitation to Scotland, and have been praying for me in the most public, explicit, I could almost say, extravagant manner, for near two years past, I was determined to give them the first offer of my poor ministrations. Accordingly, I went yesterday to Dunfermline, where dear Mr. Ralph Erskine has got a large seceding meeting-house. He received me very lovingly. I preached to his and the town's people,—a very thronged assembly. After I had done prayer, and had named my text, the rustling made by opening the Bibles all at once quite surprised me,—a scene I never was witness to before. Our conversation after sermon, in the house, was such as became the gospel of Christ. They entertained me with various accounts of the 'Seceders'' labours. At one of their late occasions, a woman was so deeply affected, that she was obliged to stop her mouth with a handkerchief to keep herself from crying out. They urged a longer stay, in order to converse more closely, and to set me right about church government, and the solemn league and covenant. I informed them, that, I had given notice of preaching in Edinburgh; but, as they desired it, I would, in a few days, return, and meet 'The Associate Presbytery,' in Mr. Ralph Erskine's house. This was agreed on.
"Dear Mr. Erskine accompanied me, and, this evening, I preached, to many thousands, in a place called the Orphan House Park. The Lord was there. Immediately after sermon, a large company, among whom were some of the nobility, came to salute me. Amidst our conversation, came in a portly, well-looking Quaker, nephew of Messrs. Erskine, formerly a Baptist minister in the north of England, who, taking me by the hand, said, 'Friend George, I am as thou art. I am for bringing all to the life and power of the ever-living God; and, therefore, if thou wilt not quarrel with me about my hat, I will not quarrel with thee about thy gown.' In this respect, I wish all, of every denomination, were thus minded.
"I find God has blessed my work in these parts. I am most cordially received by many who love the Lord Jesus. I have just been in company with a nobleman, who, I believe, truly fears God; and also with a lady of fashion, who discovers a Christian spirit. I already hear of great divisions; but Jesus knows how to bring order out of confusion.
"Be pleased to read this to all in Wine Street" (Bristol), "and remember me kindly to all who love the glorious Redeemer.
"I am, etc.,
"George Whitefield."[457]
In accordance with the intimation given in this letter, Whitefield met "The Associate Presbytery," at Dunfermline, on Wednesday, August 5, 1741. The ministers present were the Rev. Messrs. Ralph and Ebenezer Erskine, Moncrieff, Gibb, Thomas and James Mair, and Clarkson. Two elders were also present, namely, Messrs. James Wardlaw and John Mowbray.[458]
Three days after this conference was held, Whitefield gave the following account of it, to his friend Mr. Noble, of New York:—
"Edinburgh, August 8, 1741.
"My dear Brother,—'The Associate Presbytery' are so confined that they will not so much as hear me preach, unless I will join with them. Mr. Ralph Erskine, indeed, did hear me, and went with me into the pulpit of the Cannongate Church. The people were ready to shout for joy; but, I believe, it gave offence to his associates.
"I met most of them, according to appointment, on Wednesday last. A set of grave venerable men! They soon proposed to form themselves into a presbytery, and were proceeding to choose a moderator. I asked them for what purpose? They answered, to discourse, and set me right about the matter of church government, and the Solemn League and Covenant. I replied, they might save themselves that trouble, for I had no scruples about it; and that settling church government, and preaching about the Solemn League and Covenant, was not my plan. I then told them something of my experience, and how I was led out into my present way of acting. One, in particular, said he was deeply affected; and dear Mr. Erskine desired they would have patience with me; for that, having been born and bred in England, and having never studied the point, I could not be supposed to be so perfectly acquainted with the nature of their covenants. One, much warmer than the rest, immediately replied, 'that no indulgence was to be shewn me; that England had revolted most with respect to church government; and that I, born and educated there, could not but be acquainted with the matter now in debate.' I told him, I had never yet made the Solemn League and Covenant the object of my study, being busy about matters, as I judged, of greater importance. Several replied, that every pin of the tabernacle was precious. I said, that, in every building, there were outside and inside workmen; that the latter, at present, was my province; that if they thought themselves called to the former, they might proceed in their own way, and I should proceed in mine. I then asked them seriously, what they would have me to do? The answer was, that I was not desired to subscribe immediately to the Solemn League and Covenant, but to preach only for them till I had further light. I asked, why only for them? Mr. Ralph Erskine said, 'they were the Lord's people.' I then asked, whether there were no other Lord's people but themselves; and, supposing all others were the devil's people, they certainly had more need to be preached to; and, therefore, I was more and more determined to go out into the highways and hedges; and that, if the Pope himself would lend me his pulpit, I would gladly proclaim the righteousness of Jesus Christ therein. Soon after this, the company broke up; and one of these, otherwise venerable men, immediately went into the meeting-house, and preached upon these words, 'Watchman, what of the night? Watchman, what of the night? The watchman said, The morning cometh, and also the night; if ye will enquire, enquire ye: return, come.' I attended; but the good man so spent himself in the former part of his sermon, in talking against prelacy, the Common Prayer Book, the surplice, the rose in the hat, and such-like externals, that when he came to the latter part of his text, to invite poor sinners to Jesus Christ, his breath was so gone, that he could scarce be heard. What a pity that the last was not first, and the first last!
"The consequence of all this was an open breach. I retired; I wept; I prayed; and, after preaching in the fields, sat down and dined with them, and then took a final leave. At table, a gentlewoman said, she had heard that I had told some people that, 'The Associate Presbytery' were building a Babel. I said, 'Madam, it is quite true; and I believe the Babel will soon fall down about their ears.' But enough of this. Lord, what is man? what the best of men? but men at the best! I think I have now seen an end of all perfection. Our brethren in America, blessed be God! have not so learned Christ. Be pleased to inform them of this letter.
"Ever yours in our common Lord,
"George Whitefield."
The only fact, that can be added to this simple statement, is found in the following extract from a manuscript written by Ebenezer Erskine:—
"As Mr. Whitefield shewed an inclination to proceed to a conference about toleration, it was proposed, that, seeing toleration of all sects is an opinion of his, it was thought fit to consider what is the form of government Christ has laid down in His word. And, agreeably to this, Mr. Whitefield put the question, Whether Presbyterian government be that which is agreeable to the pattern shewn in the mount? and, supposing that it is, whether it excluded a toleration of such as Independents, Anabaptists, and Episcopalians, among whom there are good men? Mr. Ebenezer Erskine said to him, 'Sir, God has made you an instrument of gathering a great multitude of souls to the faith and professing of the gospel throughout England, and also in foreign parts; and now it is fit that you should consider how that body is to be organised and preserved; which cannot be done without following the example of Paul and Barnabas, who, when they had gathered churches by the preaching of the gospel, visited them again, and ordained over them elders in every city; which you cannot do alone, without some two or three met together, in a judicative capacity, in the name of the Lord. Unto all which, Mr. Whitefield replied, that he reckoned it his present duty to go on preaching the gospel without proceeding to any such work. It was urged that, after his death,—the flock might be scattered, and fall into the hands of grievous wolves, without any to care for them. He said, that he, being of the communion of the Church of England, had none to join him in that work; and that he had no freedom to separate from the Church of England, until it excommunicated him."[459]
This is all the authentic information that exists respecting the memorable conference at Dunfermline. It is certainly amusing, and invites criticism; but the reader must form his own judgment of the chief actors in this ecclesiastical assembly. Suffice it to remark here, that, Whitefield's friends of "The Associate Presbytery" became extremely wroth; "From that time, they not only disavowed all connection with him, but preached against him publicly, and even went so far as to stigmatise him as an agent of the devil."[460] This is not an unfounded assertion. In 1742, the Rev. Adam Gibb, one of the members of "The Associate Presbytery," who met Whitefield at Dunfermline on August 5, 1741, published a closely written pamphlet of seventy-five pages, with the following title: "A Warning against countenancing the Ministrations of Mr. George Whitefield, published in the New Church at Bristow, upon Sabbath, June 6, 1742. Together with an Appendix upon the same subject, wherein are shewn, that Mr. Whitefield is no Minister of Jesus Christ; that his call and coming to Scotland are scandalous; that his practice is disorderly, and fertile of disorder; that his whole doctrine is, and his success must be, diabolical; so that people ought to avoid him, from duty to God, to the Church, to themselves, to their fellow-men, to posterity, and to him. By Adam Gibb, Minister of the Gospel at Edinburgh." (12mo.) A few extracts from this sour pamphlet must be given.
"It is no unusual thing with Mr. Whitefield, in his Journals, to apply unto himself things said of and by the Christ of God. In the 'Account of God's Dealings with Him,' he holds himself out as comparable with Christ, at his birth in an inn, in his suffering of thirst, and in the transition from suffering to relief. The general scope of his Journals is to publish and celebrate himself; the matter thereof being generally such as is for no man's advantage, nor worth any man's while to know. He goes through the world preaching as some notable person, or as a general quickener of ministers and people, while standing co-ordinate with none of them; and it is well known, that much of his preaching is employed in publishing his own sin, sufferings, exaltation, achievements, and concern for the salvation of men."
"As this foreigner" (Whitefield) "comes here without any Scripture mission or call, so his known and avowed principles are prelatical, and thus contrary to the word of God. His present ministrations have a direct tendency to introduce among us a latitudinarian scheme; and particularly to make men sceptics as to the discipline and government of the house of God. True, indeed, this is propagated under a very specious pretence,—a pretence of universal charity for good men, that differ about these things. And now matters are come to that pass with many, that it is reckoned uncivil and uncharitable to make any ado about our Reformation standards of discipline and government, though founded in the word of God."
"That Mr. Whitefield is no minister of Christ appears from the manner wherein that office, he professes to bear, is conveyed to him. He derives it from a diocesan bishop, who derives his office from the king, and the king professes not to be a church-officer at all."
"The awful profanation of the Lord's day, which the noise of Mr. Whitefield's ministrations introduces, deserves especial consideration. It is well known, that, on this day, multitudes in Edinburgh wait publicly (and very indecently too) for his appearance, through several hours before the time appointed for it, and that while public worship is exercised through the city, where these people profess no scruple to join. The profanity of this practice needs no proof, and the profanity of countenancing it needs as little."
"The complex scheme of Mr. Whitefield's doctrine is diabolical, as proceeding through diabolical influence, and applied unto a diabolical use, against the Mediator's glory, and the salvation of men. This is the awful point whereunto the whole articles of our charge against him are gathered."
"We conclude, that, all Mr. Whitefield's hearers are exposing themselves to Satanical influence: and, from the preceding reasonings, it follows, that all who espouse his way, must be either the formal subjects of such Satanical operation as we have been considering, or be led by Satan unto blind, unreasonable, and furious contending for that gloomy cause. Is not this, then, most hellish hurt, which they acquire in countenancing him?"
"How awful is the condition and progress of this man, while roaming about far and near, and warmly casting forth floods of doctrine calculated for transmitting devils into the hearts of men! At the same time, God is giving up many ministers, and multitudes of people, to run after him, over the belly of reason and religion; and to publish their embarking with him, better than ever they did with the Christ of God. Thus is he, in the judgment of God, become a plague to their heads, hearts, and eyes, rendering them blind, infatuated, and furious in a new career of apostasy from God. They are evidently given up to the lust of Satan, rendering them either patients, apprentices, or journeymen, with reference to the drug of Satanical doctrine that is now vended among us."
Such was the language used, concerning Whitefield, by one of the very men who, only ten months before, had done their utmost to induce him to identify himself with their "Associate Presbytery."[461] And to shew that he was not an exception among his brethren, it may be added, that, in 1744, "The Associate Presbytery" itself published a long official document of 138 pages, in which, after enumerating the sins of Scotland, they added:—
"The sins and provocations of this land are further increased by the kind reception that many, both ministers and people, have given to Mr. George Whitefield, a professed member and priest of the superstitious Church of England; and by the great entertainment that has been given to latitudinarian tenets, as propagated by him and others; whereby any particular form of church government is denied to be of Divine institution, and also, whereby, under a pretence of catholic love, a scheme is laid for uniting parties of all denominations in church communion, in a way destructive of any testimony for the declarative glory of Immanuel, as Head and King of Zion, and for the covenanted reformation of this Church and land."[462]
To say the least, there was something pitiably mean in this action of the men who had invited Whitefield to visit Scotland. Because he declined to join their sect, they became his calumniating enemies. There can be little doubt that their bigotry enhanced Whitefield's popularity. He spent thirteen weeks in Scotland; and his letters, written during this period, will amply prove what has just been stated. At the risk of being prolix, somewhat copious extracts must be given. At least thirty towns had the benefit of his ministrations, though the first month seems to have been employed in Edinburgh and its immediate neighbourhood. He writes:—
"Edinburgh, August 8, 1741.
"On Sunday evening" (last), "I preached in a field near the Orphan House, to upwards of fifteen thousand people; and on Monday, Friday, and Saturday evenings, to near as many. On Tuesday, I preached in the Cannongate Church; on Wednesday and Thursday, at Dunfermline; and, on Friday morning, at Queen's Ferry. Everywhere the auditories were large, and very attentive. Great power accompanied the Word. Many have been brought under convictions."[463]
To the Rev. Mr. Willison, minister at Dundee, he addressed the following:—
"Edinburgh, August 10, 1741.
"Reverend and dear Sir,—I just now had the pleasure of your letter, for which be pleased to accept my hearty thanks.
"Glory be to free grace! Many are here brought under convictions. The glorious Emmanuel is pleased to clothe His word with power. I am amazed at His loving-kindness, and want heaven and earth to join with me in praising His holy name.
"I wish you would not trouble yourself or me by writing about the corruptions of the Church of England. I believe there is no Church perfect under heaven; but, as God is pleased to send me forth simply to preach the gospel to all, I think there is no need of casting myself out. The divisions in Scotland are affecting, and will occasion great searchings of heart."
To the Rev. Mr. Ogilvie, of Aberdeen, he wrote:—
"Edinburgh, August 10, 1741.
"Reverend and dear Sir,—I thank you for your kind and obliging letter. I hope to come into the northern parts; but the precise time I cannot tell.
"I find it best simply to preach the pure gospel, and not to meddle at all with controversy. The present divisions are a sore judgment to Scotland. This is my comfort, Jesus is king. I have been with several of 'The Associate Presbytery,' but I see no hopes of accommodation. O that the power of religion may revive! Nothing but that can break down the partition wall of bigotry."
One of the noblemen with whom Whitefield became acquainted in Edinburgh was Lord Rae, to whom he wrote as follows:—
"Edinburgh, August 11, 1741.
"My Lord,—I hope this will find your lordship safe at your journey's end, rejoicing in God for giving His angels charge concerning you in the way. The Lord of all lords has dealt most lovingly with me since your departure hence. His power has been frequently made known in the great congregation, and many come to me daily, crying out, 'What shall I do to be saved?' I hope we shall see the kingdom of God come with power. This is the full desire of my soul. I am determined to seek after and know nothing else. Besides this, all other things are but dung and dross. O my Lord, why should we, who are pilgrims, mind earthly things? Why should we, who are soldiers, entangle ourselves with the things of this life? Heavenly-mindedness is the very life of a Christian. It is all in all."
Another nobleman, who became one of Whitefield's friends, was the Marquis of Lothian. The following is an extract from Whitefield's letter to him:—
"Edinburgh, August 12, 1741.
"My Lord,—I am surprised to find your lordship so condescending as to write to me. How bright does humility shine in great personages! I pray God to give your lordship grace to determine to know nothing but Jesus Christ and Him crucified. He is the only centre of true happiness. In Him alone, solid, lasting joys are to be found. Having Jesus, I find, in Him I possess all things. But whither am I going? Your lordship will excuse me. I pray God to visit you with His great salvation. I thank your lordship for your intended benefaction to the poor Georgia orphans. I hope the glorious Emmanuel will accept it at your hands."
Another letter, apparently to Howell Harris, who probably was supplying Whitefield's pulpit at the Tabernacle, London, was as follows:—
"Edinburgh, August 13, 1741.
"My very dear Brother,—'The Associate Presbytery' have been hard upon me; but I find no freedom any longer than I continue just as I am, and evangelize to all. I know not that I differ from you in one thing.
"Glory be to God for what He has done in London! He is doing great things here. I walk in the continual sunshine of His countenance. Every day, fresh seals are given of my ministry. This morning, God opened my mouth to speak to preachers of the gospel. Be pleased to accept this summary account of my proceedings. On Sunday morning, I preached to the orphans here; and in the evening to as many people as the Sunday before. Every day since, excepting Monday, I have preached, either in the churches or field, twice a day; and, yesterday, I collected upwards of £93 for the Georgia orphans. People are daily coming under deep convictions, and fresh invitations are sent me to preach at divers places round about. On Sunday, I purpose to preach in the country, and also the greater part of the following week, and shall return again about Friday to this city. O my brother, exhort all to praise the Lord!"
In a letter to David Erskine, of Stirling, one of the sons of Ebenezer Erskine, Whitefield seems to attribute the blame of the bigoted proceedings of the Dunfermline conference to others than to the two Erskine brothers:—
"Edinburgh, August 13, 1741.
"My dear Brother,—The treatment I met with from 'The Associate Presbytery' was not altogether such as I expected. It grieved me, as much as it did you. I could scarce refrain from bursting into a flood of tears. I wish all were like-minded with your honoured father and uncle. Matters then would not be carried on with so high a hand. Such violent methods, such a narrow way of acting, can never be the way to promote and enlarge the kingdom of the blessed Jesus. It surely must be wrong to fix such bounds to ourselves, as forbid even our hearing those who love the Lord Jesus in sincerity, and have also been owned of Him. Christ would not have done so. Supposing the scheme of government, which 'The Associate Presbytery' contend for, to be scriptural, yet forbearance and long-suffering ought to be exercised towards such as differ from them. I am persuaded, there is no such form of government, prescribed in the book of God, as excludes a toleration of all other forms whatsoever. If the New Testament outward tabernacle was to be built as punctual as the Old, as punctual directions would have been given about the building of it; whereas, it is only deduced by inference, and thus we see Independents, Presbyterians, and Episcopalians bring the same text to support their particular scheme; and, I believe, Jesus Christ thereby would teach us to exercise forbearance to each other. If the scheme of 'The Associate Presbytery' were to take effect, they must, out of conscience, restrain and grieve, if not persecute, many of God's children who could not come into their measures; and I doubt not but their present violent methods, together with the corruptions of the Assembly, will cause many to turn Independents, and set up particular churches of their own. This was the effect of Archbishop Laud acting with so high a hand; and whether it be presbytery or episcopacy, if managed in the same manner, it will be productive of the same effects.
"Blessed be God! I have not so learned Christ. I preach the simple gospel; and our glorious Jesus is pleased to attend it with His power. O dear sir, I love and honour your pious father. Remember me in the kindest manner to the good old man. I pray God, his last days may not be employed too much in the non-essentials of religion. My heart is knit to the family. God willing, I am to preach at Falkirk on Tuesday evening, and purpose to be at Stirling that night, and to preach twice there the next day. If it was thought advisable, I would collect for the Orphan House at Georgia in the afternoon."
In another letter, dated "Edinburgh, August 15, 1741," Whitefield speaks of more than "three hundred in the city seeking after Jesus," and says: "Every morning I have a levee of wounded souls. At seven in the morning, we have a lecture in the fields, attended not only by the common people, but persons of great rank. I have reason to think several of the latter sort are coming to Jesus. Little children also are much wrought upon. Congregations consist of many thousands. I preach twice daily, and expound in private houses at night, and am employed in speaking to souls under distress great part of the day."
On August 24, Whitefield tells James Habersham, his Orphan-house superintendent, that, he had collected, in Scotland, nearly £200, and had a prospect of collecting much more. He had "bought five hundred yards of cloth for the dear orphans' winter wear;" but was still hundreds of pounds in debt.
To Ralph Erskine, who had insinuated that Whitefield's wish to raise money for his orphans had made him a temporizer, the following was addressed:—
"Edinburgh, August 24, 1741.
"Reverend and dear Sir,—I thank you for your kind letter. I believe it proceeded from love; but, as yet, I cannot think the Solemn League and Covenant is obligatory upon me. Indeed, dear sir, you mistake if you think I temporize on account of the orphans. Be it far from me. I abhor the very thought of it. I proceed now, just as I have ever done since I entered the ministry; and, so far from not setting a hedge about our Lord's garden, if I were called to it, I should set a much closer hedge than that which 'The Associate Presbytery' are planting. I should enquire into people's experiences, before I admitted them to the Lord's table. I should have church members meet in church fellowship, and tell one another what God has done for their souls. You seem to think I am not open to light. That I may give you satisfaction, I am willing to confer with Mr. Wilson,[464] at Perth, where I am to be on Thursday, September 3. On Tuesday next, I purpose preaching at Dunfermline. I am engaged to sup at your colleague's house, but intend to lie at yours."
Towards the end of August, Whitefield appears to have made a preaching tour in the Scottish provinces.[465] In a letter dated "Perth, September 3," 1741, he says: "For nine days past, I have preached, twice every day, to very large and affected auditories, in many towns and villages." At Dundee, "good was done." At Crieff, he had "a most precious meeting." At Glasgow, he "preached ten times.[466] The congregations were very large, as were the contributions, and many were brought under the deepest convictions."[467] After his return to Edinburgh, the following was addressed to a friend in London:—
"Edinburgh, September 24, 1741.
"On Sunday last, I preached here four times, twice in a church, and twice in the fields; in the evening, I collected £20 for the Royal Infirmary. On Monday morning, I visited the children in the three hospitals; and preached, in the evening, in the park. On Tuesday and Wednesday, I preached at Kinglassie, Aberdour, and Inverkeithing. On Thursday, I visited the prison; and, in the evening, preached to the children of the city, with a congregation of near twenty thousand, in the park."
To Lord Rae, Whitefield wrote as follows:—
"Galashiels, September 28, 1741.
"My Lord,—I have received your lordship's liberal benefaction for the orphans, for which, and all other favours, you have my hearty thanks. The innumerable instances of God's goodness quite melt me down. The word of God prevails more and more. Everywhere Jesus Christ is getting Himself the victory in poor sinners' hearts. I trust, your lordship's daughters will feel the power of Christ's blood. Happy they, who do feel it. They are sons and daughters of the Lord Almighty. What a rich person is the poorest Christian! He is joint-heir with Jesus Christ."
Another nobleman must be introduced. From the year 1741 to 1753, the Earl of Leven and Melville was His Majesty's Commissioner in the General Assembly of the Church of Scotland,—the head of a family whose history had been closely connected with Presbyterian struggles and triumphs. He was a senator of the College of Justice, and one of the Lords of Police for Scotland. He married Mary, daughter of Colonel Erskine, of Carnock; and died on the 2nd of September, 1754.[468] The following was addressed to him:—
"Edinburgh, October 2, 1741.
"My Lord,—Last night, I returned from the south country, and received your lordship's kind letter. My invitation to Coupar was in the name of many: who the persons were that signed the letter, I cannot tell. I have sent it enclosed in this. Had I known it to be more agreeable to your lordship, I would have appointed the meeting at Melville; but, I fear, as public notice has been given, it will now be impracticable. I cannot possibly stay with your lordship all Tuesday, having to preach at Dundee; but, in my return from Aberdeen, I hope to be at your lordship's house. I am glad you intend to be at Kinglassie. I shall have both sermons early; and hope the glorious Jesus will be with us in going to Melville.
"O, my lord, I want a thousand tongues to shew forth the Redeemer's praise. Having Him, though I have nothing else, I find I possess all things. I have not forgotten your lordship since I wrote last. You are and will be much upon my heart. I have heard of the piety of your lordship's ancestors. Take courage, my lord, and fear not to follow a crucified Jesus without the camp, bearing His reproach. Beware of honour, falsely so called. Dare to be singularly good; and be not ashamed of Jesus or His gospel. Look to Christ by faith, and your lordship's great possessions will not retard, but promote, your progress in the divine life. What sweet communion will you then enjoy with God, in your walks and gardens! They will then be a little paradise to your soul."
Wherever he was, Whitefield never forgot his orphans in Georgia. His establishment there was now large and prosperous. The buildings were completed. The summer crops had been plentiful. The family consisted of eighty-four persons, men, women, and children. Nineteen others were employed in cultivating the estate. They had upwards of a hundred head of cattle; and, during the year, had "planted upwards of twenty acres, and had cleared twenty acres more, to enjoy the conveniency of the air." "We live," wrote Mr. Habersham, "entirely within ourselves, except a few necessaries which we cannot do without, and are obliged to purchase elsewhere. Twice a day, we eat hominy[469] of our own raising, and, at present, without molasses. For dinner, we eat beef of our own stock, and peas for bread, of all which we have plenty, and shall have for three months to come. Our garden is very fruitful of greens, turnips, etc., and we expect a good crop of potatoes. In short, we have a sufficiency of wholesome food. Glory be to God! we daily see our heavenly Father's hand supplying us in this wilderness land; but I must have cash, not only to pay debts, but also to buy clothing and many other necessaries."[470]
While the honoured guest of the Earl of Leven and Melville, Whitefield sent the following letter to his faithful superintendent in Georgia:—
"Melville, October 5, 1741.
"My very dear Friend and Brother,—I have, by the ship which brings you this, sent you £70 worth of different sorts of goods, to be disposed of, and the money to be applied to the use of the Orphan House. I have also sent six hundred yards of cloth, a present of my own, to make the boys and girls coats and gowns, some whereof I have had made up here. The other things were given by various persons. Amongst these, you will find some damask tablecloths, which I desire you will sell, they being too good, in my opinion, for our use. I have been enabled to pay my brother, and also Mr. N——'s bill of £300.[471] There is yet £200 to be paid; but very shortly, I hope to discharge that also.
"I have been in Scotland about two months; and God has been pleased to bless my ministrations in an abundant manner. The good that has been done is inexpressible. I am intimate with three noblemen, and several ladies of quality, who have a great liking for the things of God.[472] I am now writing in an earl's house, surrounded with fine furniture; but, glory be to free grace! my soul is in love only with Jesus.[473] I have some thoughts of visiting Ireland. Whether I shall do that, or come to America, in the spring, God only knows. I long to see you and the rest of my dear family. Thousands of prayers are put up for us, and thousands of lies are spread abroad against us."
Of "the thousands of lies," the following, extracted from a letter written not long after Whitefield's visit, may be taken as a specimen:—
"Wherever he went, he had a gaping crowd around him, and had the address to make them part with their money. He was a pickpocket, and inflexible about the article of gathering money. He went off to England with a full purse, but with a ruined reputation among all except his bigoted admirers. Very few ministers enter into the spirit of Whitefieldism."[474]
Whitefield refers to the same sort of calumny in the following, which was to a friend in Edinburgh:—
"Melville, October 5, 1741.
"The calumnies of evil men are not to be regarded. I value them not in the least. My largest donations have been from the rich. The mites, which the lower sort of people have given, I am persuaded will not prevent their paying their debts, and will not impoverish their families. Mr. W—— wishes there may be a contribution for myself; but I will not admit of any such thing. I make no purse. What I have, I give away. Freely I have received; freely I desire to give. 'Poor, yet making many rich,' shall be my motto still. My great and professed design is to bring poor sinners to Jesus Christ; but, as my orphan family is now large, and has daily to be provided for, without the least visible fund; and as I believe much glory will redound to God from the Orphan House, I think it my duty to speak to those who, for Christ's sake, are willing to afford help. I would have no one afraid of doing too much good, or think that a little given in charity will impoverish the country."
From Melville, Whitefield proceeded to Aberdeen, where he spent several days; and here a strange scene occurred. The two ministers of the Kirk were the Rev. Mr. Bisset and the Rev. Mr. Ogilvie, with the latter of whom Whitefield had been in correspondence. In a long letter, Whitefield writes as follows:—
"Aberdeen, October 9, 1741.
"At my first coming here, things looked a little gloomy; for the magistrates had been so prejudiced by one Mr. Bisset, that, when applied to, they refused me the use of the kirkyard to preach in. This Mr. Bisset is colleague with one Mr. Ogilvie, at whose repeated invitation I came hither. Though colleagues of the same congregation, they are very different in their natural tempers. The one is, what they call in Scotland, of a sweet-blooded; the other, of a choleric disposition. Mr. Bisset is neither a Seceder, nor quite a Kirkman, having great fault to find with both. Soon after my arrival, dear Mr. Ogilvie took me to pay my respects to him: he was prepared for this, and immediately pulled out a paper, containing a great number of insignificant queries, which I had neither time nor inclination to answer. The next morning, it being Mr. Ogilvie's turn, I lectured and preached. The magistrates were present; the congregation was very large; and light and life fled all around. In the afternoon, Mr. Bisset officiated; and I attended. He began his prayers as usual; but, in the midst of them, naming me by name, he entreated the Lord to forgive the dishonour that had been put upon him, by my being suffered to preach in that pulpit; and, that all might know what reason he had to put up such a petition, he, in about the middle of his sermon, not only urged that I was a curate of the Church of England, but also quoted a passage or two from my printed sermons, which, he said, were grossly Arminian. Most of the congregation seemed surprised and chagrined, and especially his good-natured colleague, Mr. Ogilvie, who immediately after sermon, without consulting me, stood up and gave notice that Mr. Whitefield would preach in about half an hour. The interval being so short, the magistrates returned into the sessions-house; and the congregation patiently waited, big with expectation of hearing my resentment. At the time appointed, I went up, and took no other notice of the good man's ill-timed zeal, than to observe, in some part of my discourse, that, if the good old gentleman had seen some of my later writings, wherein I had corrected several of my former mistakes, he would not have expressed himself in such strong terms. The people, being thus diverted from controversy with man, were deeply impressed with what they heard from the word of God. All were hushed, and more than solemn; and, on the morrow, the magistrates sent for me, and begged I would accept of the freedom of the city."[475]
For the present, poor Mr. Bisset was vanquished. Besides expounding in private houses, Whitefield added five more sermons to the two already preached; many of his hearers "were brought under great convictions; and the people much regretted his departure."[476]
Leaving Aberdeen on Wednesday, October 13, Whitefield began his journey back to Edinburgh. On October 14, he preached at Stonhithe and Benham; on the 15th, thrice at Montrose; on the 16th and 17th, five times at Brechin; on the 18th, twice at Forfar; on the 19th, twice at Coupar, near the residence of Earl Leven, whose guest he was; and on the 20th and 21st, four times at Dundee, where, he says, "the concern among the hearers was very remarkable." A week after this, he set out for Wales, but, before he went, he preached and lectured, in Edinburgh, in three days, not fewer than sixteen times. Hence the following to John Cennick, his curate at the Tabernacle, London:—
"Edinburgh, October 27, 1741.
"My very dear Brother,—Although it be past eleven at night, I cannot miss a post. The Lord is doing great things here. On Sunday last (October 24), the Lord enabled me to preach four times, and to lecture, in the evening, in a private house. Yesterday, I preached three times, and lectured at night. To-day, Jesus has enabled me to preach seven times; once in the Church, twice at the Girls' Hospital, once in the Park, once at the Old People's Hospital, and afterwards twice in a private house. Notwithstanding, I am now as fresh as when I arose in the morning. Both in the church and park, the Lord was with us. The girls in the hospital were exceedingly affected, and so were the standers by. One of the mistresses told me, that she is now awakened in the morning by the voice of prayer and praise; and the master of the boys says, that they meet together every night to sing and pray, and that, when he goes to their rooms, to see if all be safe, he generally disturbs them at their devotions. The presence of God, at the Old People's Hospital, was wonderful. The Holy Spirit seemed to come down like a mighty rushing wind. Every day, I hear of some fresh good wrought by the power of God. I scarce know how to leave Scotland. I believe I shall think it my duty to pay the inhabitants another visit as soon as possible. Above £500 have been collected, in money and goods, for the poor orphans. To-morrow, I shall leave this place, and go through Wales in my way to London."
Before he left Edinburgh, Whitefield wrote another letter to Earl Leven, which, considering the high office held by that nobleman in the General Assembly of the Church of Scotland, was somewhat singular, but, at the same time, bravely faithful. His lordship had given Whitefield a horse, for his long journey through Wales to London.
"Edinburgh, October 26, 1741.
"My Lord,—It is now past eleven at night. All is wrapt in awful silence. My soul is in a quiet, composed frame. I have been giving your lordship's letter a second reading. The Holy Spirit seems to be moving upon your soul; and I trust you will now awake into a new world, and know what it is to live by faith. O that the stone of infidelity, which before lay at the door of your heart, may now be rolled away! O that you may rise, be loosed from your corruptions, and go about doing good! My lord, if you could be brought to love secret prayer, and to converse feelingly with God in His word, your heaven would begin on earth: you would enjoy more pleasure than in all manner of riches. What will those avail, if you are not rich towards God? As for praying in your family, I entreat you not to neglect it. You are bound to do it. Apply to Christ for strength to overcome your present fears. They are the effects of pride, or infidelity, or of both. After once or twice, the difficulty will be over.
"It rejoices me to think that I shall one day, perhaps, see a church in Melville House. Happy, happy are you, my lord, in having such a consort, who will forward you in every good word and work. As God shall enable me, I shall bear you both upon my heart. My riding upon your lordship's horse will often remind me to pray for the donor. I should be glad to hear, from time to time, what the Lord is doing for your soul. Since you have laid your commands upon me, I shall write as often as possible.
"It is late; the clock has struck twelve. Methinks, I could wish the cry was now made, 'Behold, the Bridegroom cometh!' My soul longs to go forth to meet Him. This evening, I was greatly refreshed in preaching on these words, 'This is my beloved, and this is my friend, O daughters of Jerusalem.' When shall I see Him as He is? Well may your lordship say, 'He is altogether lovely.' Eternity is too short to utter all His praise."
The reader has now the substance of Whitefield's own account of his first tour in Scotland. Many anecdotes in relation to it still exist, and the following may be taken as specimens.
When preaching at Dunfermline, it was known that Whitefield would make a collection for his Orphan House in Georgia. A gentleman, of some importance in the town, determined he would not be persuaded by the great orator to be a contributor, and, before leaving home, emptied his pockets of all his money. Whitefield, in the course of his sermon, mentioned the excuses often made for not practising beneficence, and, among others, dwelt upon the case of those who designedly came to religious services without their cash. The prudent gentleman at once borrowed of a friend half a guinea for the collector.[477]
Whitefield's power of riveting the attention of his auditors was marvellous. It is related, by one of his biographers, that a gentleman, who had been to hear him in the Orphan House Park, Edinburgh, was met, on his way home, by an eminent minister, under whom he usually sat. The minister, indignant at the aberration of this distinguished member of his flock, expressed his surprise that he should have gone to hear such a rambling preacher as Whitefield was. "Sir," replied the admonished gentleman, "when I hear you, I am planting trees all the time; but during the whole of Mr. Whitefield's sermon, I had no time for planting even one."[478]
In one of his journeys, Whitefield was told of a widow with a large family, whose landlord had distrained her furniture, and was about to sell it, unless her rent was paid. Whitefield's purse was never large, but his sympathy was great, and he, immediately, gave the five guineas which the helpless woman needed. The friend, who was travelling with him hinted, that the sum was more than he could reasonably afford; to which the gushing, if not perfectly accurate, reply was, "When God brings a case of distress before us, it is that we may relieve it." The two travellers proceeded on their journey, and, before long, encountered a highwayman, who demanded their money, which they gave. Whitefield now turned the tables on his friend, and reminded him how much better it was for the poor widow to have the five guineas than the thief, who had just robbed them. They had not long resumed their travel, before the man returned, and demanded Whitefield's coat, which was much more respectable than his own. This request was also granted, Whitefield accepting the robber's ragged habiliment till he could procure a better. Presently, they perceived the marauder again galloping towards them most furiously; and now, fearing that their lives were threatened, they also spurred their horses, and, fortunately, arrived at some cottages, before the highwayman could stop them. The thief was baulked, and, no doubt, was immensely mortified; for, when Whitefield took off the man's tattered coat, he found, in one of its pockets, a carefully wrapped parcel containing one hundred guineas.[479]
But enough of floating anecdotes, which may, or may not be true.
It must be owned that Whitefield rendered but little service to "The Associate Presbytery," at whose invitation he went to Scotland; but that was the fault, not of Whitefield, but, of the members of the Presbytery themselves. His labours were almost entirely those of an evangelist preaching in the fields, or of a brother minister, belonging to another church, courteously admitted to the pulpits of the established Kirk of Scotland. His services, however, were none the less successful because not confined to the Seceders. There cannot be a doubt, that, as the labours of the Wesleys and of Whitefield were the means of quickening the religious life of the Church of England, so the labours of Whitefield were, to a great extent, the means of arousing the dormant energies of the sister Church of Scotland. Whitefield, as well as Knox, deserves a monument on the Calton Hill. Some evidence of this has been already furnished, and much more will be found in succeeding pages. Whitefield's own account of his first visit to Scotland may seem extravagant, and scarcely deserving of implicit credence. To silence such suspicion, the following extracts from letters written at the time, will be as useful as they are welcome.
A week after Whitefield's departure, a friend wrote to him as follows:—
"Edinburgh, November 5, 1741.
"In the Tolbooth Church," (where the Rev. Alexander Webster was minister,) "there has been at sacrament a hundred more than usual, whereof about thirty young ones had never been admitted before, and of these, eighteen were converted by your ministry."[480]
A fortnight later, another friend in Edinburgh said:—
"The seed sown by your ministry daily appears, and in new instances. I am told the first night a play was acted here this season there were but about six ladies at it; the second, two; and the third and last, none at all. The little children of this city cannot forget you. Their very hearts leap within them upon hearing your name."[481]
In another letter, from a friend in Scotland, dated, "December 12, 1741," it is stated, that, Whitefield spent five days in Glasgow, and preached ten times in the High Church yard, to vast multitudes reckoned at from ten to fifteen thousand. Above sixty persons were converted by his preaching.[482]
Six months after Whitefield's departure, a minister in Edinburgh wrote:—
"Since you left Scotland, numbers, in different places, have been awakened. Religion, in this sinful city, revives and flourishes. Ordinances are more punctually attended. People hear the word with gladness, and receive it in faith and love. New meetings, for prayer and spiritual conference, are being begun everywhere. Religious conversation has banished slander and calumny from several tea-tables. Praise is perfected out of the mouths of babes and sucklings. Some stout-hearted sinners are captivated to the obedience of Christ."[483]
In reference to the same city, Edinburgh, the Rev. Dr. Muir wrote:—
"More than twenty praying societies have been established in this place. Amongst them are several meetings of boys and girls. There are also several meetings of young women. There are numbers of young men, who meet for the purpose of glorifying God, and promoting Christian knowledge. A good number of old men, substantial, standing Christians, meet for edification and instruction, and are thereby often revived and very much refreshed. Upon the whole, we hope, there is such a flame kindled as shall never be extinguished. This is not all: for several country people are beginning to assemble together in little meetings, to worship God; particularly about two miles from this place, where several ploughmen and other illiterate persons meet for the most noble purposes, and greatly increase in numbers, grace, and knowledge. About Old Cambus, six miles from Dunbar, many are meeting together for social prayer and mutual conversation respecting matters of religion. There are several other societies for prayer prospering very well."[484]
Another minister, the Rev. Mr. McCulloch, informed Whitefield, that fifty persons had been converted by his ten sermons in Glasgow; and that many others had been convinced of sin, and were seeking salvation.[485] The Rev. Mr. Ogilvie, at Aberdeen, stated, that Whitefield had been the means of reviving, in that city, "a just sense and concern for the great things of religion. I often think," says the writer, "that the Lord sent him here, to teach me how to preach, and especially how to suffer. His attachment to no party, but to Christ, appears to me a peculiar excellency in him. While he stayed among us, he answered our expectations so much, that he has scarce more friends anywhere than here, where, at first, almost all were against him. The word came with so much power, that, I hope, several of different denominations will bless the Lord for ever, that they ever heard him."[486]
The Rev. Mr. Willison, of Dundee, wrote:—
"Mr. Whitefield is hated, and spoken against by all the episcopal party and even the most of our clergy labour to diminish and expose him. But I look upon this youth, as raised up by God for special service, for promoting true Christianity in the world, and for reviving it where it is decayed. I see the man to be all of a piece; his life and conversation to be a transcript of his sermons. He is singularly fitted to do the work of an evangelist; and I have been long of opinion, that, it would be for the advantage of the world, were this still to be a standing office in the Church. I have myself been witness to the Holy Ghost falling upon him and his hearers oftener than once; not in a miraculous, though in an observable manner. Many here are blessing God, for sending him to this country, though Satan has raged so much against it. Though he is ordained a minister of the Church of England, he has always conformed to us, both in doctrine and worship, and lies open to conform to us in other points. God, by owning him so wonderfully, is pleased to give a rebuke to our intemperate bigotry and party zeal, and to tell us, that neither circumcision nor uncircumcision availeth anything, but the new creature."[487]
One more contemporaneous testimony must suffice. A gentleman, "eminent for learning and knowledge of the world," remarked:—
"Mr. Whitefield's soundness in the faith, his fervent zeal, and unwearied diligence in promoting the cause of Christ; the plainness and simplicity, the affection and warmth of his sermons, and the amazing power that accompanied them; together with his meekness, humility, and candid and catholic spirit, convinced the people that there was reason to think well of him. Conversions were become rare in Scotland; little liveliness was to be found even in real Christians; and bigotry and blind zeal were producing animosities and divisions, and turning away the attention of good men from matters of infinitely greater importance. The episcopal clergy gave him no countenance, though a few of their people did. In the Established Church of Scotland, some of the more rigid Presbyterians would not hold communion with him, on account of his connection with the Church of England, and because he assumed the office of an evangelist, peculiar, in their apprehension, to the first ages of the Church. Some were mightily dissatisfied with him for preaching the Calvinistic doctrines of election, original sin, efficacious grace, justification through faith, and the perseverance of the saints; and others, because he inveighed against the playhouse, dancing assemblies, games of chance, haunting taverns, vanity and extravagance in dress, and levity in behaviour and conversation. But, upon many in Edinburgh, of all ranks and ages, especially young people, deep impressions were made; and many of them waited on him privately, lamenting their former immoral lives, or stupid thoughtlessness about religion, and expressing their anxious concern about obtaining an interest in Christ, and the sanctifying influences of the Spirit."[488]