FOOTNOTES:
[1] There is no North Ledyard in Wilts. Is Liddiard meant?
[2] St. Mary de Crypt is a parish in the city of Gloucester, and is so called from a large vault under the body of the church. In connection with the church, and on the north side of it, stands St. Mary de Crypt School, founded by "John Coke, Esq.," and his "Lady Joane Coke," about the beginning of the sixteenth century. The master of the school had to be chosen by the mayor, the recorder, and the senior aldermen of the city. In 1712, two years before Whitefield's birth, a salary of £30 a year was allowed to the head-master, and £16 a year to the usher. There was also an annual allowance to several magistrates of the city for visiting the school once a year; the mayor and four burgesses of Worcester were made overseers, with an allowance of seven nobles for their charges; and if the mayor and magistrates of Gloucester were guilty of neglect, they had to forfeit £10 to the mayor and magistrates of Worcester. The school also had two exhibitions for the maintenance of two scholars at Pembroke College for eight years—the scholars to be elected by the mayor, the six senior aldermen, and the head-master of the school. (" Ancient and Present State of Gloucestershire," by Sir Robert Atkyns, 1712; and "The Gloucester Guide," 1792.)
[3] In those days gas was a thing unknown, and of course candles required "snuffers."
[4] "Great sensible devotion,"—Edit. 1756.
[5] "All sense of religion."—Edit. 1756.
[6] Dr. Adams was now master of Pembroke College. This amiable and excellent man was the friend of Dr. Johnson, and died at Gloucester, Whitefield's birthplace, where a monument is erected to his memory, with the following inscription:—"Sacred to the memory of William Adams, D.D., Master of Pembroke College, Oxford, Prebendary of this Cathedral, and Archdeacon of Llandaff. Ingenious, Learned, Eloquent, he ably defended the truth of Christianity; Pious, Benevolent, and Charitable, he successfully inculcated its sacred precepts. Pure, and undeviating in his own conduct, he was tender and compassionate to the failings of others. Ever anxious for the welfare and happiness of mankind, he was on all occasions forward to encourage works of public utility and extensive beneficence. In the government of the College, over which he presided, his vigilant attention was uniformly exerted to promote the important objects of the institution; whilst the mild dignity of his deportment inspired esteem, gratitude, and affection. Full of days, and matured in virtue, he died January 13, 1789, aged 82."
[7] "Enthusiasm of Methodists and Papists compared." Part II.
[8] Boswell's "Life of Johnson."
[9] All enclosed in brackets was omitted in the edition published by Whitefield in 1756.
[10] "Religious."—Edit. 1756.
[11] "Because they lived by rule and method."—Edit. 1756.
[12] "Obstructed." Edit. 1756.
[13] "Charles Wesley engaged." Ibid.
[14] "The Methodists." Ibid.
[15] "And overawed by his authority,"—Edit. 1756.
[16] "Worthy."—Ibid.
[17] "Pressures both in soul and body."—Edit. 1756.
[18] "In silent or vocal prayer; and, having nobody to show me a better way, I thought to get peace and purity by outward austerities."—Ibid.
[19] "Therefore looked upon myself as very humble."—Edit. 1756,
[20] "Legal."—Ibid.
[21] "Without feeling any mixture of corruption."—Ibid.
[22] "The Spiritual Combat; or, the Christian Pilgrim in his Spiritual Conflict and Conquest." By John de Castaniza. Revised and recommended by the Rev. Richard Lucas, D.D., Rector of St. Stephen's, Coleman Street.
[23] "College business obliged me to go down."—Edit. 1756.
[24] "Than himself."—Edit 1756.
[25] "And began to visit the poor."—Edit. 1756.
[26] "But, however, notwithstanding my fit of sickness continued six or seven weeks, I trust I shall have reason to bless God for it, through the endless ages of eternity. For," Edit. 1756.
[27] "After having undergone innumerable buffetings of Satan, and many months' inexpressible trials by night and day under the spirit of bondage, God was pleased at length to remove the heavy load, to enable me to lay hold on His dear Son by a living faith, and, by giving me the spirit of adoption, to seal me, as I humbly hope, even to the day of everlasting redemption. But oh! with what joy—joy unspeakable—even joy that was full of, and big with glory, was my soul filled, when the weight of sin went off, and an abiding sense of the pardoning love of God, and a full assurance of faith broke in upon my disconsolate soul! Surely it was the day of my espousals,—a day to be had in everlasting remembrance. At first my joys were like a spring tide, and, as it were, overflowed the banks. Go where I would, I could not avoid singing of psalms almost aloud; afterwards it became more settled—and, blessed be God, saving a few casual intervals, has abode and increased in my soul ever since. But to proceed."—Edit. 1756.
[28] Eighteen Sermons preached by Rev. George Whitefield. Revised by Dr, Gifford: p. 359.
[29] A book entitled "The Country Parson's Advice to his Parishioners."
[30] Probably, "A Collection of Forms of Prayer for every Day in the Week," printed by Wesley in 1733,—his first publication, and originally intended for his pupils in Lincoln College.
[31] St. Mary de Crypt, Gloucester.
[32] Whitefield's brother James.
[33] The Rev. Sampson Harris, thirty-five years vicar of the parish, and who died in 1763.
[34] Gabriel Harris.
[35] Methodist Magazine, 1798, p. 440.
[36] As heretofore, the passages which Whitefield omitted in the edition of 1756 are enclosed in brackets.
[37] "Immediately upon my coming down."—Edit. 1756.
[38] "More."—Ibid.
[39] "A relation, then in one of the almshouses."—Ibid.
[40] "Thereby helped to."—Edit. 1756.
[41] What is meant by this? According to Whitefield's own statement, he had, some time before, at Oxford, been regenerated by the grace of the Holy Ghost,—a blessing which is always connected with justification, or the forgiveness of sins. Both are received at the same moment, and both by the simple exercise of faith, or trust in Christ. The only interpretation to be given to what Whitefield here relates is, that he now, at Gloucester, was made more thoroughly to understand the great Scripture doctrine of justification by faith only. The books from which he obtained this added light are immediately specified.
[42] "That way."—Edit. 1756.
[43] "I extracted."—Ibid.
[44] "This was put into the Gloucester Journal."—Ibid.
[45] This escaped prisoner is referred to in the following letter, written at the time to Wesley, in Georgia:—
"Rev. Sir,—At length, I have an opportunity of writing to my spiritual father in Christ. I must first acquaint you that I am not yet returned to Oxford. God hath opened to me a door into our Castle. The manner of it was a little surprising. A youth broke out of Oxford prison, under strong convictions of sin, and was apprehended here again. Mr. Broughton heard of it, and bid me visit him. I went, and so have continued reading to the prisoners ever since.
"God has been pleased, in some measure, to succeed my labours here; and I hope, in time, we shall have a set of altogether Christians. The Holy Spirit seems to be moving on the hearts of some young ladies. One I observed quickened in an instant, who immediately set out for Carmarthen, and, I believe, continues steadfast amidst a world of temptations. Here are others, also, that seem to have some pangs of the new birth. A young country lad came to me the other day, and brought me a peck of apples, seven miles, on his back, as a token of gratitude for benefits received, under God, by my hands. He has such a sense of the Divine Presence, that he walks, for the most part, with his hat off.
"The devil, I find, has a particular spite against weekly communion; yet I am in hopes we shall have the sacrament administered every Sunday at the cathedral. It would have been mentioned to the bishop before now, but Oxford friends advised to defer it till next summer.
"But now I have mentioned the bishop: alas! how should I tremble to tell you how I have been continually disturbed with thoughts that I, a worm, taken from a common public-house, should, ere I die, be one myself! If you remember, sir, in my greatest affliction last Lent, it was told me I should be a bishop, and therefore must be poor in spirit. That thought came home upon me with so much force, and so many circumstances have since occurred to favour the temptation, that I knew not what to do. I communicated it to Mr. Broughton, and, thanks be to God, it is somewhat abated. O heavenly Father! for Thy dear Son's sake, keep me from climbing. Let me hate preferment! For Thy infinite mercies' sake, let me love a low, contemptible life; and never think to compound matters between the happiness of this world and the next!
"My friends here are for drawing me into orders; but I trust God will still provide for me without it. I know I am not qualified, and, therefore, by the help of the Lord Jesus, I will not comply.
"I hope all our friends continue steadfast and zealous at Oxford. I have been with Madam Grenville" (query, Mary Granville, afterwards the celebrated Mrs. Delany), "who seems to be a Christian indeed. My love, rev. sir, to the young merchant, whose example I hope we shall all be enabled to follow, if God requires our assistance in Georgia. Mr. Charles and Mr. Ingham, I hope, will accept the same from my unworthy hands.
"Your very humble servant and son in Christ Jesus,
"George Whitefield."*
* Methodist Magazine, 1798, p. 359.
[46] "Being now about twenty-one years of age, some began to enquire when I was to take orders; but—" Edit. 1756.
[47] This was probably the Rev. Thomas Cole, born in Gloucester, in the year 1679, and educated for the ministry in the Independent Academy at Abergavenny. In 1718, he became the pastor of an Independent Church in his native city. When Whitefield was a pupil in St. Mary de Crypt School, he used frequently to attend Mr. Cole's ministry; and often diverted his schoolfellows by a ridiculous relation of some of the good man's pious anecdotes. On a schoolfellow admonishing him, and saying, "George, one day you may be a preacher yourself," the youngster replied, "If I am, I will not tell stories as old Cole does." A few years after this, Whitefield preached in Cole's pulpit, and used several anecdotes to illustrate the subject of his discourse. When the service was concluded, Mr. Cole, good-humouredly, laid his hand on Whitefield's shoulder, and said, "I find Whitefield can tell stories as well as old Cole." Stimulated by Whitefield's example, Mr. Cole became a sort of local itinerant, and, in the villages round about Gloucester, and frequently out of doors, preached three or four times every week. He was seized by death, whilst preaching at Nymphsfield, on August 4, 1742, and entered into the joy of his Lord in the sixty-fourth year of his age.—Theological Magazine, 1803, p. 461.
[48] "Dr. Benson, the late worthy Bishop of Gloucester."—Edit. 1756.
[49] "One afternoon as I was coming from the cathedral prayers, one of the vergers was sent to inform me that his lordship desired to speak with me."—Edit. 1756.
[50] "And imagining it was to chide me, I began to consider."—Edit. 1756.
[51] "But to my great surprise."—Edit. 1756.
[52] "Of the bishop's sending for me."—Edit. 1756.
[53] This was in the month of March, 1736, immediately after Whitefield's return to Oxford (Whitefield's Works, vol. i., p. 13). Charles Wesley, on his return from Georgia, writes:—1736, December 6. I waited upon good old Sir John Philips, who received me as one alive from the dead. Here I heard a most blessed account of our friends at Oxford; their increase both in zeal and number" (C. Wesley's Journal, vol. i., p. 56). Sir Thomas Philips was one of the first members of the Society in Fetter Lane ("Life and Times of Countess of Huntingdon," vol. i., p. 77). He died a few weeks after Charles Wesley saw him. Hence, the following from the Gentleman's Magazine for 1737, p. 60:—Died, January 5, 1737, Sir John Philips, Bart., of Picton Castle, Pembrokeshire; uncle to Sir Robert Walpole's lady. He served in several Parliaments for Pembroke and Haverfordwest'; was one of the commissioners for building the fifty new churches; and one of the Society for the Reformation of Manners."
[54] "At least to my own satisfaction."—Edit. 1757.
[55] "If my vile heart doth not deceive me."—Edit. 1756.
[56] Wesley's Works; vol. vi., p. 163.
[57] Eighteen Sermons, by G. Whitefield. Taken in shorthand by Gurney, p. 445.
[58] See "Life and Times of Countess of Huntingdon," vol. ii. p. 355.
[59] Whitefield's Life and Journals, 1756, p. 24.
[60] Eighteen Sermons, by G. Whitefield, 1771, p. 351.
[61] Gospel Magazine, 1776, p. 443.
[62] "Further Account of God's Dealings with George Whitefield, 1747," p. 6.
[63] The Rev. Thomas Broughton, afterwards for many years the secretary of the Society for Promoting Christian Knowledge.
[64] The Rev. James Hervey, afterwards Rector of Weston-Favel, and author of the well-known "Meditations and Contemplations," etc.
[65] "Further Account of God's Dealings with Mr. George Whitefield, 1747," p. 7.
[66] Ibid., p. 8.
[67] "Further Account of God's Dealings with George Whitefield, 1747," p. 9.
[68] Doubtless, Charles Morgan, one of the Oxford Methodists.
[69] Another Oxford Methodist, afterwards Doctor Richard Hutchins, Rector of Lincoln College, Oxford.
[70] The Rev. John Clayton, also an Oxford Methodist, who became Chaplain and Fellow of the Collegiate Church, Manchester.
[71] Life of C. Wesley, vol. i., p. 70.
[72] "Further Account of God's Dealings with George Whitefield, 1747," p. 9.
[73] Mr. Barnard says, "She was a lady of exactest breeding, of fine intellectual endowments, filled with Divine wisdom, renewed in the spirit of her mind, fired with the love of her Creator, a friend of all the world, mortified in soul and body and to everything that is earthly, and little lower than the angels." ("Historical Character of Lady Elizabeth Hastings," by Thomas Barnard, M.A., p. 95.) She died on December 22, 1739, in the fifty-seventh year of her age. ("Life and Times of Countess of Huntingdon," vol. i., p. 249.)
[74] The Rev. Charles Kinchin died January 4, 1742.
[75] The population of Dummer, even as late as 1801, was only 286.
[76] See C. Wesley's Journal, vol. i., p. 59.
[77] "Further Account of God's Dealings with George Whitefield, 1747," p. 12.
[78] Matthew Salmon and Westley Hall, both of them Oxford Methodists, who, when the Wesleys went to Georgia, in October, 1735, intended to go with them, but, at the last moment, changed their minds and remained at home.
[79] The Moravians, who had settled in Georgia.
[80] Life of C. Wesley, vol. i., p. 97.
[81] "Toplady, in one of his sermons, says, 'I believe no denomination of professing Christians (the Church of Rome excepted) were so generally void of the light and life of godliness, so generally destitute of the doctrine and the grace of the Gospel, as was the Church of England, considered as a body, about fifty years ago. At that period, a converted minister in the Establishment was as great a wonder as a comet.'"—Southey's Commonplace Book.
[82] The Te Deum.
[83] An Oxford Methodist, one of James Hervey's dearest friends in early life.
[84] Of Georgia.
[85] Dr. Potter.
[86] Chaplain to His Royal Highness the Prince of Wales.
[87] Edmund Gibson, D.D.
[88] Charles Wesley did not return; and Westley Hall did not go.
[89] Unknown to Whitefield, Ingham had left Georgia, and was now on his way home to England.
[90] Of Georgia.
[91] Brother of Whitefield's intimate friend, Mr. Harris, bookseller, of Gloucester, and an eminently zealous and faithful minister of Christ.
[92] Whitefield's farewell sermon at Stonehouse, preached on Ascension-day, May 10, 1737, was accidentally discovered, in manuscript, more than seventy years after his decease, and was first published, with a preface, in 1842. The text was, "Whom He justified, them He also glorified" (Romans viii. 30). It is one of his best sermons. The only copy I have ever seen was kindly lent to me by Mrs. A. J. Parker, of Camberwell, daughter of the devout clergyman by whom it was revised and committed to the press.
[93] As yet, he evidently was not the rich possessor of a watch.
[94] "Life and Times of Countess of Huntingdon," vol i., p. 23.
[95] When Whitefield was closing his ministry in London, in the year 1769, he said: "The second sermon I ever made, the second sermon I ever preached, was on these words, 'If any man be in Christ, he is a new creature.' I was then about twenty years and a half old. The next sermon I preached was upon 'Ye are justified;' and the next, 'Ye are glorified.'" (Whitefield's Eighteen Sermons, published by Gurney, 1771, p. 334.)
[96] Whitefield's Works, vol. i., p. 30.
[97] The Rev. John Hutton, a worthy and respected clergyman of the Church of England, who was trained at Eton College, and proceeded from that institution, as one of its senior scholars, to King's College, Cambridge, in the summer of 1694, where he graduated in arts as bachelor in 1698, and as master in 1702. Being unable, from conscientious scruples, to take the necessary oaths to the government, he felt himself obliged to resign his Church preferment, and, engaging a house in College Street, Westminster, took several boys, belonging to non-jurors, to board with him, and be educated. Of course, like all the non-jurors of the age, he maintained the doctrines of passive obedience; of the Divine institution of hereditary succession to the throne; of the non-jurisdiction of the civil magistrate in the Church, etc., etc. His wife was second-cousin to Sir Isaac Newton; and his son, as is well known, became the principal Moravian in England, and, later on in life, was a frequent and almost familiar visitor of George III and his Queen Charlotte. For a time, a close and affectionate intimacy existed between the Hutton family and the Wesley brothers.
[98] The text was "Almost thou persuadest me to be a Christian."
[99] "A Further Account of God's Dealings with the Rev. George Whitefield, from the time of his Ordination to his embarking for Georgia." 8vo, 1747.
[100] C. Wesley's Journal.
[101] Memoirs of James Hutton, p. 14.
[102] C. Wesley's Journal.
[103] Unless the foregoing poem be considered an exception.
[104] "A True and Historical Narrative of the Colony of Georgia. 1741."
[105] It must be remembered that there are many paragraphs in the first edition of these sermons, which are omitted in the sermons from the same texts in Whitefield's collected works, published in 1771; and vice versâ. By overlooking this fact, or by not knowing it, some of Whitefield's biographers have fallen into ridiculous mistakes.
[106] Three editions of this sermon were published before the end of 1737.
[107] This sermon was written, and first preached at Stonehouse, in the month of May, 1737. (Whitefield's Works, vol. i., p. 25.)
[108] Price, threepence, or a guinea a hundred to those who gave them away.
[109] Memoirs of James Hutton, p. 13.
[110] Dr. Osborn says, "An edition, miscalled the sixth, and printed by Hawes, London, 1775, contained the Preface." I have not seen this.—L. T.
[111] Marquis de Renty.
[112] Evening Post, October 14, 1735.
[113] The Vicar of St. Gennys, a warm friend of the Oxford Methodists.
[114] This was repaid by the trustees of Georgia.
[115] Oglethorpe did not sail until July 5th, 1738.
[116] Memoir of General Oglethorpe.
[117] James Habersham was born at Beverley, in 1712. He was married, by Whitefield, to Mary Bolton, on December 26, 1740. He was the manager of Bethesda till 1744, when he entered into business at Savannah. He became President of Georgia in 1769; and died in 1775. In all respects, he was a highly honourable man. (Belcher's Biography of Whitefield.)
[118] Under date of "Gravesend, January 3, 1738," Charles Wesley writes: "I am here with G. Whitefield, my brothers Hall and Hutton, and a long 'etc.' of zealous friends. God has poured out His Spirit upon them, so that the whole nation is in an uproar." (Life of C. Wesley, vol. i., p. 100.)
[119] Whitefield read prayers and preached to his "red-coat parishioners," as he called them, twice every day, and "the very soldiers stood out to say their catechism."
[120] It is a well-known fact, that, in early life, Wesley publicly maintained that, in matters of importance, when the reasons on each side appeared to be of equal weight, it was right to decide the question by casting lots. (See Wesley's "Principles of a Methodist further explained," 1746.) Strangely enough, this was the method he adopted to ascertain whether Whitefield ought to abandon his mission to Georgia. In his letter to Wesley, in 1740, during their Calvinistic quarrel, Whitefield wrote: "The morning I sailed from Deal for Gibraltar, you arrived from Georgia. Instead of giving me an opportunity to converse with you, though the ship was not far from shore, you drew a lot, and immediately set forwards to London. You left a letter behind you, in which were words to this effect: 'When I saw God, by the wind which was carrying you out, brought me in, I asked counsel of God. His answer you have enclosed.' This was a piece of paper, in which were written these words: 'Let him return to London.' Whitefield adds, he would 'never have published this private transaction to the world,' if Wesley had not again used the lot to determine whether he should 'preach and print' his memorable sermon on 'Free Grace.'" (Whitefield's Works, vol. iv., p. 56.) It would not be honest to omit this curious fact; but this is not the place to discuss its propriety. Sortilege was one of the things which Wesley learned from the devout Moravians.
[121] Life of C. Wesley, vol. i. p. 100.
[122] Whitefield's Works, vol. i., pp. 37 and 39.
[123] Ibid. p. 38.
[124] In Cooper's edition of Whitefield's Journal, which was published without his sanction, and which occasioned the publishing of Hutton's edition, he writes under date of February 22: "We had an elegant entertainment; but my thoughts were mostly employed in pitying the unhappiness of great men who are in such a continual danger of having their table become a snare to them." James Hutton left this out.
While on this subject, it may be added, that there are many remarks and reflections in Whitefield's "Journal of a Voyage from London to Savannah" which it is probable, with all his impulsiveness, he himself would not have published. The facts of the case are these: 1. Whitefield sent his Journal in manuscript for the private perusal of his friends.
[125] It might be added, that he also began to speak to his hearers, "one by one," respecting the subjects on which he preached; and, to aid him in this, he commenced, on March 12th, to write his "Observations on Select Passages of Scripture turned into Catechetical Questions." These were published in his collected works (vol. iv., pp. 345-373); but, though carefully prepared, contain but little deserving further notice.
[126] Gillies' "Life of Whitefield."
[127] Ibid.
[128] "An Account of the European Settlements in America," 2 vols. London, 1761.
[129] At this period, Mr. William Stephens was the secretary of the Trustees of Georgia, and resided at Savannah. He afterwards published, in two octavo volumes, "A Journal of the Proceedings in Georgia," from which the following extracts are taken:—
"1738. May 21. Mr. Whitefield officiated this day at the church, and made a sermon very engaging to the most thronged congregation I had ever seen there."
"May 28. Mr. Whitefield manifests great ability in the ministry, and his sermons to-day were very moving."
"June 4. Mr. Whitefield's auditors increase daily, and the place of worship is far too small to contain the people who seek his doctrine."
"June 18. Mr. Whitefield went on moving the people with his captivating discourses. A child being brought to church to be baptized, he performed that office by sprinkling, which gave great content to many who had taken great distaste at the form of dipping, so strictly required and so obstinately withstood by some parents that they have suffered their children to go without the benefit of that sacrament, till a convenient opportunity could be found of another minister to do that office."
"July 2. Mr. Whitefield gains more and more on the affections of the people, by his labour and assiduity in the performance of divine offices; to which an open and easy deportment, without show of austerity, or singularity of behaviour in conversation, contribute not a little, and open the way for him to inculcate good precepts, with greater success, among his willing hearers." (Vol. i.)
[130] Wesley's Journal.
[131] See "Memoir of General Oglethorpe."
[132] Though the son of a Middlesex magistrate, Charles Delamotte was found to be almost penniless. Hence the following item in Whitefield's account of money received for the poor of Georgia:—"1738. May 27. Gave to Mr. Charles Delamotte, the catechist of Savannah, to pay his passage, etc., to England, £15." In a foot note, however, Whitefield states that this money was refunded by the Georgia trustees.
[133] This was John Doble. In Whitefield's account of money disbursed in Georgia, are the following items:—
1738. August 26. Laid out for Highgate School and the maintenance of the master, John Doble, as follows:—
| £ | s | d. | |
| Paid Mr. Gilbert, the tailor, for Mr. Doble | 0 | 5 | 6 |
| 1 pair of box hinges | 0 | 0 | 6 |
| 50 lb. of beef, at 2d. | 0 | 8 | 4 |
| 32 lb. of biscuit, at 2d. | 0 | 5 | 4 |
| Half a bushel of corn | 0 | 1 | 6 |
| Paid for 2 months' provisions, and a quarter's washing, and other necessaries for John Doble | 2 | 5 | 0 |
| Left him for a year's provisions and other necessaries | 11 | 0 | 0 |
[134] In a MS., found after Whitefield's death, he wrote concerning his present visit to Georgia:—"During my stay there, the weather was most intensely hot, sometimes almost burning me through my shoes. Seeing others do it, I determined to inure myself to hardiness by lying constantly on the ground. Afterwards it became a hardship to lie upon a bed."
[135] One of these was John Martin Boltzius, whom Wesley, in the exercise of his high-churchmanship, had refused to admit to the Lord's Table at Savannah, because he had not been baptized,—that is, baptized by an episcopally ordained clergyman. The Saltzburghers were deplorably poor. In a letter to Dr. Isaac Watts, dated "Kensington, Nov. 30, 1737," the Rev. F. M. Ziegenhagen, Court Chaplain to the Queen Consort of George II., says concerning them,—"In every respect they are suffering great poverty and hardships. Their pious and indefatigable minister, the Rev. Mr. Boltzius, acquaints me that any old rag thrown away in Europe is of service to them: for instance, old shoes, stockings, shirts, or anything of wearing apparel for men or women, grown people or children." (Milner's "Life of Watts," p. 572.)
[136] In reality Whitefield was appointed to be the minister, not of Savannah, but, of Frederica. The reason why he settled at Savannah was because, since Wesley's departure, the town had been without a minister; and the reason why he deferred his residence at Frederica was because there, there was not a church. (See Whitefield's Letter to Rev. Thomas Church, in 1744.)
[137] During the whole of his residence in Georgia, it was Whitefield's custom, after reading the Second Lesson, to expound it, and, to make time for this, he omitted the First Lesson and the Psalms for the day. (Stephens's "Journal of Proceedings in Georgia," vol. i.)
[138] This man's name was William Aglionby—in all respects a disreputable fellow. (Stephens's "Journal of the Proceedings in Georgia," vol. i.) He had been "a thorn in the flesh" to Wesley. (See "Life and Times of Wesley," vol. i., p. 157.)
[139] This was not the only instance in which Whitefield took ecclesiastical law into his own hands. A few weeks before, he had informed a man at Savannah, that, for the future, he should refuse to "give him the cup at the sacrament," because the man "denied the eternity of hell-torments."
[140] Stephens, the Secretary of the Trustees of Georgia, says: "The congregation was so crowded that a great many stood without the doors and under the windows to hear him, pleased with nothing more than the assurances he gave of his intention to return to them as soon as possible." He adds, that, when Whitefield left Savannah, he appointed Habersham, the Savannah schoolmaster, to read the Church Service to the people during his absence. Habersham did this for two months, when the Rev. Mr. Norris came and took Whitefield's place. ("Journal of Proceedings in Georgia," vol. i.)
[141] Bancroft's "History of the United States."
[142] Gillies' "Life of Whitefield."
[143] Such is Whitefield's description of Mr. Garden; who, however, in 1740, instituted proceedings against him in the ecclesiastical court, and suspended him from his ministerial office. But more of this anon.
[144] Language like this fully confirms what has just been said respecting justification by faith only.
[145] So Whitefield spells the word; but I have failed to find such a place in Lewis's elaborate "Topographical Dictionary of Ireland." The same also may be said of Karrigholt.
[146] Dr. Boulter was a remarkable man. In 1719, at the age of forty-eight, he went to Hanover with George I., in the capacity of chaplain, and was employed to teach Prince Frederick the English language. During the same year, he was made Bishop of Bristol. Five years later, he became Archbishop of Armagh, and Primate of Ireland. He expended £30,000—an enormous sum in those days—in the augmentation of small livings; erected and endowed hospitals, at Drogheda and Armagh, for the reception of clergymen's widows; supported the sons of many poor divines at the University; contributed greatly to the establishment of the Protestant charter schools; and, during a scarcity of food, in 1740, provided, at his own expense, two meals a day for upwards of two thousand five hundred distressed persons. He died four years after his courteous kindness to Whitefield.
[147] The following letter from Clayton to Wesley, has not before been published:—"Salford, May 7, 1738. We feared much that you were the author of the 'Oxford Methodists,' prefixed to Mr. Whitefield's Sermons; but Mr. Kinchin has relieved us. It is the opinion of Dr. Deacon, Dr. Byrom, and his brother Josiah, as well as myself, that you had better forbear publishing, at least for a time, till your difficulties are blown over. Dr. Byrom has the same fears about the poems, as the 'Methodists,' and doubts you are too hasty and sanguine about them."
[148] Charles Wesley writes: "I heard George Whitefield preach to a vast throng at St. Helen's."
[149] On the title-page of Mr. Silvester's sermon, there is the following: "Recommended to the Religious Societies." Of course, it was well known that Whitefield had recently been the favourite preacher of these Societies, both in Bristol and in London.
[150] Whitefield says, this was the first time he "ever prayed ex tempore before such a number in public." (Whitefield's Life and Journals, 1756, p. 114.)
[151] C. Wesley's Journal.
[152] C. Wesley's Journal, vol. i., p. 139.
[153] Doubtless Mr. Fox, late a prisoner in the city prison; but now a vendor of "fowls, pigs, and cheese." (See "The Oxford Methodists," pp. 364, 370.)
[154] Whitefield's Journal.
[155] Archbishop Potter.
[156] "Life and Times of Countess of Huntingdon," vol. i., p. 196.
For a season, Whitefield's irregularities somewhat tried the patience of Bishop Benson; and it is related that, in an excited conversation with the Countess of Huntingdon, he "bitterly lamented" that he had ordained his youthful protégé. The countess replied, "Mark my words: when you come upon your dying bed, that will be one of the few ordinations you will reflect upon with complacence." It deserves remark, that Bishop Benson, on his dying bed, sent ten guineas to Whitefield, as a token of his favour and approbation, and begged to be remembered by him in his prayers.
[157] "Life and Times of Countess of Huntingdon," vol. i., p. 23.
[158] Ibid. p. 20.
[159] She died five years afterwards, in 1744.
[160] "Life and Times of Countess of Huntingdon," vol. i., p. 25.
[161] "Life and Times of Countess of Huntingdon," vol. i., p. 27.
[162] Ibid. p. 28.
[163] Ibid. p. 31.
[164] C. Wesley's Journal, vol. i., p. 140.
[165] Milner's Life of Watts, p. 610.
[166] Whitefield's Journal, Edit. 1756, p. 116.
[167] Journal of a Voyage from Savannah to England. By William Seward, Gent. 1740.
[168] C. Wesley's Journal, vol. i., pp. 135 and 136.
[169] C. Wesley's Journal.
[170] The first meeting-house Wesley built.
[171] C. Wesley's Journal.
[172] In "The Life and Times of Wesley," William Seward is said to have died in 1741. This is a mistake; the proper date is 1740.
[173] "Brief Account of the Life of Harris." Trevecka, 1791, p. 110.
[174] Morgan's "Life and Times of Howell Harris," p. 30.
[175] In another letter, it is stated that "the usual preacher before the Society" was the Rev. Mr. Morgan. Query: Was this Charles Morgan the Oxford Methodist?
[176] One of Whitefield's assailants in the Weekly Miscellany of February 10, 1739, died a week after his attack was published. (Whitefield's Journal, p. 33.)
[177] Whitefield's Journal.
[178] In a letter to her son Samuel, dated March 8, 1739, Susannah Wesley writes:—"Mr. Whitefield has been taking a progress through these parts to make a collection for a house in Georgia for orphans and such of the natives' children as they will part with to learn our language and religion. He came hither to see me, and we talked about your brothers. I told him, I did not like their way of living, and wished them in some place of their own, wherein they might regularly preach. He replied, 'I could not conceive the good they did in London; that the greatest part of our clergy were asleep; and that there never was a greater need of itinerant preachers than now.' I then asked Mr. Whitefield if my sons were not making some innovations in the Church, which I much feared. He assured me they were so far from it, that they endeavoured all they could to reconcile Dissenters to our communion. His stay was short, so I could not talk with him so much as I desired. He seems to be a very good man, and one who truly desires the salvation of mankind. God grant that the wisdom of the serpent may be joined to the innocence of the dove!" ("Memorials of the Wesley Family," by G. J. Stevenson, p. 216.)
[179] This remarkable man, after a life of strange vicissitudes, was arrested for debt, on January 10, 1743, and put into Newgate prison, Bristol, where he remained until his death on the 31st of July next ensuing. Dr. Johnson writes: "He was treated by Mr. Dagge, the keeper of the prison, with great humanity; was supported by him at his own table without any certainty of recompence; had a room to himself, to which he could at any time retire from all disturbance; was allowed to stand at the door of the prison, and was sometimes taken out into the fields; so that he suffered fewer hardships in prison than he had been accustomed to undergo in the greatest part of his life. During the whole time of his imprisonment, the keeper continued to treat him with the utmost tenderness and civility. Virtue is undoubtedly most laudable in that state which makes it most difficult, and therefore the humanity of a gaoler certainly deserves this public attestation; and the man whose heart has not been hardened by such an employment may be justly proposed as a pattern of benevolence. If an inscription was once engraved 'to the honest toll-gatherer,' less honours ought not to be paid 'to the tender gaoler.'" It ought to be added, to the honour of Dagge, Whitefield's friend and admirer, that he defrayed the expense of burying Savage in the churchyard of St. Peter's.
[180] "Life and Times of Countess of Huntingdon," vol. ii., p. 357.
[181] In a MS. left behind him, Whitefield remarks in reference to this service: "I thought it might be doing service to my Creator, who had a mountain for His pulpit, and the heavens for His sounding-board; and who, when His gospel was refused by the Jews, sent His servants into the highways and hedges." It may also be added here, as an interesting fact, that Whitefield's first sermon at Kingswood was the means under God of the conversion of Thomas Maxfield, generally, but incorrectly, said to have been the first layman whom Wesley authorised to preach. (Vindication of Rev. Mr. Maxfield's Conduct, 1767, p. 3.)
[182] Paul Orchard, Esq., of Stoke Abbey, was also now at Bath, to whom James Hervey, his most intimate friend, wrote as follows:—"1739, March 15. You have by this time seen Mr. Whitefield, and are able to judge whether fame has flattered in the account of him; or whether he be not indeed that amiable, excellent, and heavenly young man which he was always represented to be." (Letters Elegant, Interesting, and Entertaining, illustrative of the author's amiable character. Never before published. By James Hervey. London: 1811. 8vo. 348 pp.)
[183] It must be remembered that all these outdoor services were held in the depth of winter.
[184] The entire population of Elberton, in 1801, was only 179.
[185] Supplement to Rev. Mr. Whitefield's Answer to the Bishop of London's Pastoral Letter, 1739, p. 6.
[186] Harris says, "The first question Mr. Whitefield asked me was this, 'Do you know that your sins are forgiven?' The question rather surprised me, having never heard it asked before." ("Life and Times of Howell Harris," by Rev. E. Morgan, p. 43.)
[187] The Rev. Griffith Jones was a memorable man. Born in the parish of Kilredin, and educated in the Grammar-school at Camarthen, he was ordained a deacon in 1708, and a priest in 1709, by the learned Bishop Bull. He was preferred to the Rectory of Llandowror by Sir John Philips of Picton Castle. At the request of the Society for the Propagation of the Gospel in Foreign Parts, he consented to go as a missionary among the Indians; but, for some unknown reason, this arrangement was set aside. Divinity was the grand study of Mr. Jones's life. He was well versed in the writings of the most eminent English and foreign divines. His sermons were solid, lively, striking, and judicious. His voice was musical, his delivery agreeable, his action proper. As a preacher, he soon became famous, and great multitudes flocked to hear him wherever he went. Invitations to preach in other churches besides his own were frequent; and, in many instances, the crowds were such that he was obliged to preach in the churchyards. On some of these occasions, his sermons occupied three hours in delivery. He instituted, and for twenty-four years maintained by subscriptions, the circulating Welsh Free Schools, the object of which was to teach the poor to read their native language, and to instruct them in the principles of the Christian religion. At the time of his decease, the number of his schools was more than 3,000, and of their scholars 158,000, some of them sixty years old. Principally by his efforts, the Society for Promoting Christian Knowledge was induced to print two editions of the Welsh Bible, of 15,000 copies each, which were sold as cheap as possible, for the benefit of the poor in Wales. He was also himself the author of at least a dozen different publications. He died on the 8th of April, 1761, in the seventy-eighth year of his age, and was interred at his own parish church of Llandowror.—Gospel Magazine, 1777.
[188] The following is taken from the Gentleman's Magazine for 1739, p. 162: "Mr. Whitefield, who set out from London on February 7, in order to preach and collect money for an Orphan House, has been wonderfully laborious and successful, especially among the poor prisoners in Newgate, Bristol, and among the rude colliers of Kingswood. On Saturday, the 18th inst., he preached at Hannam Mount to five or six thousand persons, and in the evening removed to the Common, about half a mile farther, where three mounts and the plains around were crowded with so great a multitude of coaches, foot and horsemen, that they covered three acres, and were computed at twenty thousand people; and, at both places, he collected £14 10s. for the Orphan House of Georgia."
[189] In its number, dated April 19, 1739, Common Sense, after describing a Methodist preacher as a gentleman of "meagre countenance, lank hair, puritanical behaviour, and with a stock of pride that domineers in every look," proceeds to say, "If one man like Mr. Whitefield should have it in his power, by his preaching, to detain five or six thousand of the vulgar from their labour, what a loss in a little time may this bring to the public! For my part, I shall expect to hear of a prodigious rise in the price of coals about the city of Bristol, if this gentleman proceeds with his charitable lectures to the colliers of Kingswood."
[190] This may seem incredible, after what has just been said of Cheltenham; but it must be borne in mind that Whitefield was now preaching according to a previous appointment, and that his congregation consisted of many others than the inhabitants of the prosperous village. The following is taken from the Gloucester Journal: "1738, April 24. Last Tuesday (having first baptized an aged Quaker), Mr. Whitefield set out by appointment for Cheltenham and Evesham."
[191] See "The Oxford Methodists," pp. 220-223.
[192] Ibid.
[193] The italics are Whitefield's own. This was odd doctrine for him to teach! It must always be remembered, however, that Whitefield was a warm-hearted preacher,—never a learned, logical theologist.
[194] Whitefield's Journal, 1739, p. 87.
[195] Memoirs of James Hutton, pp. 93, 146, 177.
[196] The following is taken from an old newspaper: "We hear from Oxford that the Vice-Chancellor, hearing of Mr. Whitefield's arrival there, sent him word that he must not preach in Oxford, and hoped he would leave the place, which he did accordingly the beginning of this week."
[197] The Dissenting minister at Gloucester.
[198] The Universal Weekly History of May 5 contained the following: "On Saturday last, the Rev. Mr. Whitefield, being denied the use of a pulpit, preached to a prodigious concourse of people on a tombstone, in Islington churchyard. Last Sunday morning, he did the same from the wall near Bedlam; and, in the afternoon, near the gallows on Kennington Common, to a vast number of people." Read's Weekly Journal, of the same date, says: "The followers of Parson Whitefield have done a vast deal of damage to the tombs and gravestones in Islington churchyard." It also adds that the question of Whitefield's exclusion from the pulpit of Islington Church was decided by a committee of ten; five chosen by Mr. Stonehouse, the vicar, and five by the parish vestry. Their decision was unanimous.
[199] Two days afterwards, Charles Wesley was similarly prohibited, and was told "the devil was in them all;" that is, in himself, Whitefield, and the vicar. Mr. Stonehouse waited upon the bishop; but had to leave him "close, shut up, and sour." In reference to Whitefield, Charles Wesley writes: "April 25. I heard G. Whitefield, very powerful, at Fetter Lane. April 27. I heard G. Whitefield in Islington churchyard. The numerous congregation could not have been more affected within its walls."
[200] Read's Weekly Journal of May 5th, says Whitefield preached from the same text as Dr. Trapp, and adds, "As the people were kept waiting a long time for the preacher, Dr. Rock cunningly took the advantage of his absence, and talked so pathetically to the multitude of the efficacy of his packets, that he disposed of abundance of them; and it is thought the quack for the body made greater profit that afternoon than the quack for the soul."
[201] The following abusive doggrel was published in the London Daily Post:—
ON MR. WHITEFIELD'S PREACHING IN MOORFIELDS, NEAR BEDLAM.
"Map, Ward, and Taylor did our wonder raise,
Now Whitefield has the giddy rabble's praise;
Infatuated crowds to hear him flock,
As once to France for Mississippi stock;
A proof more madmen out of Bedlam dwell,
Than are confined within that spacious cell."
[202] Gentleman's Magazine, 1739, p. 271.
[203] See the Weekly Miscellany concerning the forcible intrusion into the pulpit at St. Margaret's, Westminster.
[204] Trapp's "Sermons on being Righteous over-much" (p. 17).
[205] Seagrave's Hymns, republished, with Preface, by Daniel Sedgwick, 1860.
[206] Wilson's "Dissenting Churches," vol. ii., p. 559.
[207] Evangelical Magazine, 1814, p. 304.
[208] In the Weekly Miscellany, for June 30, 1739, there appeared a long article, of two pages, probably written by Dr. Trapp himself. The writer says it would be foolish to answer every "half-witted murderer of paper;" and therefore Trapp refuses to reply to "Seagrave's Answer." The present article, however, would serve in lieu of a mere formal rejoinder. Two sentences were as follows:—Seagrave "abuses the clergy with much rudeness and insolence; and, at the same time, pays his compliments to the Dissenters, as if the learning and orthodoxy of the nation rested chiefly, nay, almost only, in them." Again: "Pluralities are the stale topic of every ignorant creature who hates the Church. Pluralities are necessary in many cases, highly expedient in others; nor could the Church well subsist without them."
[209] The Weekly Miscellany for May 19th says: "On Sunday last, during the time of Mr. Whitefield's preaching on Kennington Common, a well-dressed man dropped down dead, who was said to be a householder near the Park, Southwark. Two or three others fainted away in the crowd, with the heat."
[210] On the same day, Whitefield and Charles Wesley attended a Moravian meeting at Fetter Lane. Charles says, "A dispute arose about lay-preaching. Many, particularly Bray and Fish, were zealous for it. Mr. Whitefield and I declared against it." (C. Wesley's Journal.)
[211] His text was, "The Holy Ghost shall come upon thee." (C. Wesley's Journal.)
[212] On the same day, Charles Wesley writes: "I received the sacrament at St. Paul's, with best part of our Society." (C. Wesley's Journal.) Whitefield's sermon at Moorfields was from the text, Luke xix. 9, 10, and was immediately published, with the title, "An Exhortation to come and see Jesus. A Sermon preached at Moorfields, May 20, 1739. By George Whitefield, A.B., of Pembroke College, Oxford. London: printed for C. Whitefield, in 1739." (12mo. 14 pp.)
[213] Doddridge's Correspondence, vol. iii., p. 381.
[214] Milner's "Life and Times of Dr. Isaac Watts," p. 638.
[215] Boswell's "Life of Johnson," chap. xvii.
[216] Ibid., chap. xliii.
[217] Methodist Magazine, 1849, p. 165.
[218] Wesley's Works, vol. iv., p. 473. I incline to think this date is not correct.—L. T.
[219] "Pictoral Handbook of London."
[220] The Rev. Jacob Rogers had been curate of St. Paul's, Bedford. Whitefield says, "he has lately been thrust out of the synagogues for speaking of justification by faith, and the new birth, and has commenced a field-preacher. Once he was shut in prison for a short time; but thousands flock to hear him, and God blesses him more and more. I believe we are the first professed ministers of the Church of England, who, without cause, are excluded from every pulpit." A year afterwards, Mr. Rogers joined Ingham, in Yorkshire; and, finally, became a Moravian. (See "The Oxford Methodists," pp. 115, 116, and 122.)
[221] Bishop Butler, the celebrated author of "The Analogy of Religion, natural and revealed, to the Constitution and Course of Nature." The bishop's "benefaction for Georgia" was five guineas.
[222] Charles Wesley, who seems to have been present, designates the congregation "an innumerable multitude." The Craftsman, of June 9, says, On Sunday night, Mr. Whitefield preached his farewell sermon at Kennington Common, and collected £34 5s. for the Orphan House in Georgia. The total sum collected by him for several charities is as follows:—For the Orphan House, £966; for the poor in general, £150; for erecting a church for the Saltzburghers, £77; total, £1193.
[223] The Rev. Henry Piers was a warm-hearted friend of Whitefield and the Wesleys; and a more detailed account of him may be given hereafter. At present, suffice it to say, that, nine days after this service at Bexley Church, the Archbishop of Canterbury expressly forbad Mr. Piers to allow either Whitefield or the Wesleys to preach in his church again. Mr. Piers obeyed the letter of this injunction—that is, his pulpit was closed against them; but not his reading desk, nor his communion place.
[224] "Oxford Methodists," p. 85.
[225] For an elaborate account of the French Prophets, see Southey's Life of Wesley, chapter viii.
[226] This sermon afterwards was published, and entitled "Free Grace." It occasioned a breach in Whitefield's and Wesley's friendship, as will be seen in subsequent pages.
[227] Methodist Magazine, 1849, p. 165.
[228] Dr. Tucker rose to great eminence by his numerous publications, which, oddly enough, were principally on political and commercial subjects. He died in 1799, aged eighty-eight.
[229] Dr. Byrom's "Private Journal and Literary Remains," vol. ii., pp. 246, 249.
[230] It is, to say the least, surprising that the congregations at Cirencester and at Painswick should each number three thousand people. Even in 1801, the entire population of the former place was only 4130; and of the latter, 3150. Assuming Whitefield's figures to be correct, there must have been great gatherings of people from the surrounding neighbourhoods.
[231] Dr. Stebbing's sermon will be noticed hereafter.
[232] The Presbytery of the new Dissenting sect.
[233] "Life and Diary of Rev. Ralph Erskine."
[234] "Life and Diary of Rev. Ralph Erskine."
[235] Whitefield estimated his last Sunday's congregation at "about twenty thousand." It is only fair to say, that Whitefield's estimates might be too high. In the Gentleman's Magazine for August, 1739, there appeared a letter, signed "Thoninonca," stating that the writer was present when Whitefield preached in Moorfields on July 29, and that, before the audience was dismissed, he "made several marks where the outermost of them stood; and, the next morning, he found the distance of the farthest mark from the rostrum to be thirty-two yards, and that of the nearest to it twenty-eight." He then calculates "the space taken up by the standing congregation to be 2827 yards;" and adds, "in a square yard, nine persons may easily stand, and therefore 2827 square yards must contain 25,443 people." To this the editor appended a note: "Soldiers, in close order, stand but four in a square yard, at which rule, the circle will contain but 11,338."
[236] Let me here correct an error in the first and second editions of "The Life and Times of Wesley." It is there stated that Whitefield made only two collections for Kingswood School, namely, one at Bristol on July 13th, and the other at Moorfields on July 29th. To these, however, must be added the following. Collections, on July 22, at Moorfields, £24 17s., and at Kennington Common, £15 15s. 6d. And besides the one already mentioned as being made at Moorfields on July 29, another, on the same day at Kennington Common, amounting to £20, and another of nearly £15, at Blackheath, on August 12.
[237] Date, July 23.
[238] " July 24.
[239] " July 25.
[240] Date, July 31.
[241] " August 3.
[242] Whitefield's Journal.
[243] A note of explanation, however, is necessary here. The first edition of Whitefield's sermon on Genesis iii. 15, is widely different from his sermon on the same text, published in his collected works in 1772. In the former, the doctrines of election and of sinless perfection are not mentioned. In fact, there is scarcely any allusion to these doctrines in any of the sermons preached by Whitefield prior to his second visit to America.
[244] Whitefield's Journal, June 9, 1739.
[245] "Life of Sir Richard Hill," p. 171.
[246] C. Wesley's Journal, i., p. 159.
[247] Query: Did Warburton suggest to Bishop Lavington the idea of writing "The Enthusiasm of Methodists and Papists compared"? Lavington's work began to be published in 1749.
[248] Nichols' "Illustrations of Literature," vol. ii., pp. 96, 110.
[249] "Life and Times of Countess of Huntingdon," vol. i., p. 197.
[250] Rector of St. Aldates.
[251] Poor Whitefield's Journals were a sore perplexity. Under date "November 12, 1739," Wesley writes: "A young gentleman overtook me on the road from Wycombe to Oxford, and, after a while, asked me if I had seen Whitefield's Journals? I told him I had. 'And what do you think of them?' said he. 'Don't you think they are d—n'd cant, enthusiasm, from end to end? I think so.' I asked him, 'Why do you think so?' He replied, 'Why, he talks so much about joy and stuff, and inward feelings. As I hope to be saved, I cannot tell what to make of it.'"
[252] Another publication may be mentioned, namely, "An Abstract of the Life and Death of the Reverend, Learned, and Pious Mr. Thomas Halyburton, M.A., Professor of Divinity in the University of St. Andrews. With a Recommendatory Epistle by the Rev. George Whitefield, and a Preface by the Rev. John Wesley. 1739." 102 pp. Whitefield's "Epistle" is dated February 5, 1739. Speaking of Halyburton, he says, "I cannot but look upon his life as the most perfect copy of his blessed Master's that I have yet seen; and, as such, I recommend it to all my friends."
[253] No sermon already noticed is included in the list.
[254] This, in Whitefield's collected works, is entitled, "The Wise and Foolish Virgins."
[255] In Whitefield's collected works, the title of this sermon is "The Conversion of Zacchæus;" but there is a great difference between the two.
[256] These Prayers were six in number. Afterwards, thirteen more were published, including "A Prayer for a Rich Man;" "A Prayer for a Poor Negro;" "A Prayer for a Woman lately married to a believing Husband;" "A Prayer for a Man, convinced that it is his duty to marry, for Direction in the Choice of a Wife;" "A Prayer for a Woman desiring Direction of God, after an Offer of Marriage is made to her," etc. All the Prayers are very scriptural, and beautifully devout.
[257] The following sermons were not published till the year 1740, but all of them were preached in 1739.
[258] This, in the collected works, is entitled, "Abraham's Offering up his Son Isaac;" but, except in general outline, the resemblance between the two discourses is small.
[259] In the collected works, the title is, "Saul's Conversion." The two sermons are very different.
[260] Entitled, in the collected works, "The Seed of the Woman, and the Seed of the Serpent." The two are very different.
[261] "The title, in the collected works, is, "What think ye of Christ?" There is scarcely any resemblance between the two.
[262] Gospel Magazine, 1776, p. 443.
[263] Meaning "Vauxhall Spring Gardens."
[264] It is a curious fact that this sermon was not published in Whitefield's collected works, in 1772.
[265] This sermon also was not included in Whitefield's collected works, in 1772.
[266] This sermon was on the parable of the Pharisee and Publican, but is altogether different from that, on the same text, in Whitefield's collected works.
[267] Pointing, on Kennington Common, to the gallows, where three men were hanging in chains.
[268] C. Wesley's Journal, vol. i., p. 159.
[269] See "An Account of Money received and disbursed for the Orphan House in Georgia. By George Whitefield. 1741." Only eleven, however, had their expenses paid out of the public subscriptions. Whitefield and Seward paid the passage-money for themselves and four others.
[270] Kindly furnished by Mr. George Stampe, of Grimsby.
[271] Arminian Magazine, 1778, p. 179.
[272] This letter was evidently written to some one at Savannah; probably the clergyman. The reference is to the war then raging in Georgia between Spain and England.
[273] To shew the malignant feeling of the public press against Whitefield, and the falsehoods used to injure him, the following is extracted from Read's Weekly Journal, of October 20, 1739:—"Edinburgh, October 9. It is said that the Rev. Mr. Whitefield, whose savoury Journals used to be quoted with applause by our Scot seceders, has of late addressed himself to one of these champions, in a letter which contains his opinions of their principles; and, in the strongest terms, condemns them as the authors of a detestable schism, endeavours to persuade them to return to their duty, and to leave off their divisive courses. This letter has given great offence; and Mr. Whitefield, from being a reformer, a saint, and a shining light, is degenerated, in their discourses, into one whose heart is corrupted, who will not lift up a testimony against the corruptions of the Church: in short, as one (oh horrid!) who will not rebel against an authority which he swore to maintain."
[274] Paul Orchard, Esq., of Stoke Abbey, Devonshire, one of Hervey's kindest friends. The extract immediately preceding this is from the letter to Mr. Orchard.
[275] It may be added here, that, in a foot-note in the edition of his Journals published in 1756, Whitefield states: "Joseph Periam married one of the Orphan-house mistresses. After a few years, both died; and I have now two of their sons in the Orphan House, who are very promising boys."
[276] The same letter, in the same year, was printed in London, "by W. Strahan, and sold at Mr. James Hutton's," (8vo. 28 pp.,) with the additional statement on the title-page, that it was "published for the benefit of the school lately erected among the colliers in Kingswood, near Bristol." This edition had also the following characteristic motto prefixed, taken from the works of St. Hilary:—
"One thing I forewarn you of—beware of Antichrist; for it is evil to be taken, as you are, with the love of stone walls; it is evil to have a veneration for the church of God, as you have, in houses and edifices; it is evil to cry, as you do, Peace, peace, under these: for is there any doubt to be made, whether Antichrist will fix his seat in these? To me, mountains, and forests, and fens, and prisons, and pits, are the safer places; for in these it was that the prophets—either waiting for, or being actually overwhelmed with, the Spirit of God—prophesied, or spake as they were moved by the Holy Ghost."
[277] "European Settlements in America." Sixth edition, 1777.
[278] Twenty-two years afterwards, it was about 250,000, half of whom were Germans, Swedes, or Dutch. ("European Settlements." Sixth edition. 1777.)
[279] Bancroft's "History of the United States."
[280] "European Settlements."
[281] Gillies' "Historical Collections," vol. ii., p. 150.
[282] Evangelical Magazine, 1807, p. 249.
[283] Hodge's "History of the Presbyterian Church in the United States."
[284] Evangelical Magazine, 1807, p. 249.
[285] Hodge's "History of the Presbyterian Church in the United States."
[286] Hodge's "History of the Presbyterian Church in the United States."
[287] Evangelical Magazine, 1807, p. 292.
[288] Belcher's "Biography of Whitefield," p. 117.
[289] Hodge's "History of the Presbyterian Church in the United States."
[290] Hodge's "History of the Presbyterian Church in the United States."
[291] Philip's "Life and Times of Whitefield" and Hodge's "History of the Presbyterian Church in the United States."
[292] It was in compliance with Mr. Noble's request that Whitefield visited New York.
[293] The Rev. Ebenezer Pemberton, who, in 1727, became minister of the Presbyterian Church in New York. In 1754, he was installed minister of the New Brick Church, in Boston. To the end of life, he was one of Whitefield's faithful friends. He died in 1777, aged 72.
[294] Dr. Colman, in a letter to Dr. Watts, dated "Boston, January 16, 1740," says, "Mr. Whitefield arrived some months ago at Philadelphia, where, and through the Jerseys and at New York, he preached daily to incredible multitudes with great eloquence and zeal. America is like to do him much honour. He proposes to see Boston, in his return to Europe, about June next; and our town and country stand ready to receive him as an angel of God. Ministers and people, all but his own Church, speak of him with great esteem and love. He seems spirited from on high, in an extraordinary manner, assisted and prospered." (Milner's "Life and Times of Dr. Isaac Watts," p. 652.)
[295] The Rev. Jonathan Dickinson, for thirty-nine years minister of the first Presbyterian Church in Elizabeth Town, New Jersey, and also first president of New Jersey College. He likewise was a practising physician of considerable reputation. He was much celebrated as a preacher; and his publications were creditable to his head and heart. He died, universally lamented, in 1747, aged 59.
[296] One of these was the Rev. Theodore James Frelinghuysen, minister of the Reformed Dutch Church at Raritan, New Jersey. He was an able, evangelical, and eminently successful preacher. He died in 1754.
[297] Mr. Rowland was a remarkable man. He was a Presbyterian in doctrine and practice, but, on account of some irregularity in his being called to the ministry, the Presbytery refused to recognise him. He, accordingly, began to preach in barns and other unconsecrated places. In the spring of 1739, numbers of persons, in Lawrence, Hopewell, and Amwell, three contiguous towns in New Jersey, were powerfully affected by his preaching, and their convictions of sin were attended with great horror, trembling, and weeping. John Rowland was an irregular revivalist, exceedingly effective and useful. (Hodge's "History of the Presbyterian Church in the United States.")
[298] It was not without reason, that, thirty-eight years after this, Wesley said: "Mr. Whitefield, by conversing with the Dissenters, chiefly the Presbyterians in New England, contracted strong prejudices against the Established Church." (Wesley's Answer to Rowland Hill's "Imposture Detected," p. 4.)
[299] Glasgow Weekly History, No. 3.
[300] This was "a young gentleman, once a minister of the Church of England, but now secretary to Mr. Penn."
[301] Oldmixon, in his "British Empire in America," published in 1708, says, "German Town, a corporation of high and low Dutch. There are above 200 houses in it. Peach trees are planted all along before the doors, which, in the time of bloom, make a beautiful road for a mile together. The town is very pleasant and airy, being wonderfully cleared from trees."
[302] In the Pennsylvania Gazette, a newspaper published by Franklin, appeared the following notice, November 15, 1739:—
"The Rev. George Whitefield having given me copies of his Journals and Sermons, with leave to print the same, I propose to publish them with all expedition, if I find sufficient encouragement. The Sermons will make two volumes, and the Journals two more, which will be delivered to subscribers at two shillings for each volume, bound. Those, therefore, who are inclined to encourage this work are desired speedily to send in their names to me, that I may take measures accordingly."
[303] This occurred in the spring of 1740.
[304] "Memoirs of Life and Writings of Benjamin Franklin," vol. i. 4to. London, 1818.
[305] Benjamin Franklin's newspaper, of this date, contains the following:—"On Thursday last, the Rev. Mr. Whitefield left this city" (Philadelphia), "and was accompanied to Chester by about one hundred and fifty horse, and preached there to about seven thousand people. On Friday, he preached twice at Wilmington, to about five thousand; on Saturday, at Newcastle, to about two thousand five hundred; and the same evening, at Christiana Bridge, to about three thousand; on Sunday, at Whiteclay Creek, he preached twice, resting about half an hour between the sermons, to about eight thousand, of whom three thousand, it is computed, came on horseback. It rained most of the time, and yet they stood in the open air."
[306] These references to hunger, and kitchen accommodation, may appear strange, but are sufficiently explained by the following extract from a letter which Whitefield wrote to Gilbert Tennent: "In these parts, Satan seems to lead people captive at his will. The distance of the plantations prevents people assembling together. Here are no great towns, as in other provinces, and the commonalty is made up of negroes and convicts; and if they pretend to serve God, their masters, Pharaoh-like, cry out, 'Ye are idle, ye are idle.'"
[307] A college was erected at Williamsburg as early as the year 1700, mostly at the charge of King William and Queen Mary, who gave £2000 towards it, also twenty thousand acres of land, and the duty of a penny a pound on all tobacco exported, from Virginia and Maryland, to the plantations. It was soon entirely destroyed by fire. (Oldmixon's "British Empire in America," vol. i., p. 301.)
[308] This account was written in 1746; but, through forgetfulness on Whitefield's part, it is not correct. On February 2, 1739, he preached in Islington Church, and made a collection amounting to £22 11s.; and, two days afterwards, he preached and made another collection, in the Church of St. George's in the East, which amounted to £18. ("Account of Money received and disbursed for the Orphan House in Georgia. By George Whitefield. London: 1741.")
[309] Altogether, Whitefield made three collections in Moorfields, making an aggregate sum of £112 14s.; and six on Kennington Common, amounting to £173 10s. 4d. (Ibid.)
[310] Whitefield's Works, vol. iii., p. 466.
[311] Whitefield's Works, vol. i., p. 141, and "Life and Diary of Rev. R. Erskine," p. 310.
[312] The Rev. Benjamin Colman, D.D., was born at Boston, New England, in 1673. At the age of twenty-two, he embarked for London, and was taken prisoner by a French privateer. On being released, he proceeded to England, where he became acquainted with Howe, Calamy, Burkitt, and other ministers of distinction. In 1699, he returned to Boston, and was appointed the first minister of the church in Brattle Street, where he continued to officiate until his death in 1747. He was neither a Presbyterian nor an Independent, but something between the two. His learning, talents, piety, and usefulness secured him universal respect; and he certainly was one of the most distinguished ministers in New England.
[313] Soon after this, Whitefield became a slave-owner.
[314] "Journal of Proceedings in Georgia," by William Stephens, Esq. Vol. ii. 1742.
[315] "Memoirs of James Hutton," p. 47.
[316] The commissary preached against Whitefield; and the Rev. Joseph Smith, Independent minister, on March 26, defended him in a sermon founded upon the text, "I said, I will answer also my part, I also will shew my opinion." First of all, Mr. Smith dwells on the doctrines which Whitefield everywhere preached; namely, original sin, justification by faith alone, and the new birth. He then proceeds to give his opinion of Whitefield himself. He says: "He is certainly a finished preacher, and a great master of pulpit oratory, while a noble negligence runs through his style. How is his tongue like the pen of a ready writer! With what a flow of words did he speak to us upon the great concerns of our souls! In what a flaming light did he set eternity before us! How did he move our passions with the constraining love of Christ! The awe, the silence, the attention which sat upon the face of so great an audience, was an argument how he could reign over all their powers. So charmed were the people with his manner of address, that they shut up their shops, forgot their secular business, and laid aside their schemes for the world; and the oftener he preached, the keener edge he seemed to put upon their desires of hearing him again. How bold and courageous did he look! He was no flatterer, would not suffer men to settle upon their lees, and did not prophesy smooth things. The politest, the most modish of our vices, the most fashionable of our entertainments, he struck at, regardless of every one's presence but His in whose name he spake. How rich has he been in all good works! What an eminent pattern of piety towards God! How holy and unblameable in all conversation and godliness! He affects no party, nor sets himself at the head of any. He is always careful to time his Sabbath discourses, so as not to interfere with the stated hours of worship in that Church of which he is a professed member and minister; because, as he told us, he would not tempt away hearers from their proper and respective pastors. He appears to me a man full of the Holy Ghost and of faith. Though his prayers in this pulpit were all extempore, yet how copious, how ardent, with what compass of thought! He prays in public with that spirit, variety, and fluency which could only be expected from a man who was no stranger to the sacred duty in private. For charity, as it consists in compassion and acts of beneficence, we have few men like-minded. Strolling and vagabond orphans, poor and helpless, without purse and without a friend, he seeks out, picks up, and adopts into his family. He is now building a house, and laying the best foundation for their support and religious instruction, without any visible fund; encouraged to go on in faith, from the shining example of the great professor in Germany, who began a like pious work with almost nothing, and raised it to such perfection as is the wonder of all who hear it."
Such was the public testimony of the Independent minister at Charleston, delivered at the time when the clergyman of the Church of England was doing his utmost to bring young Whitefield into disrepute. His chapel, in which Whitefield preached, and where he collected upwards of £70 sterling for the Orphanage, was then called the "White Meetinghouse," and occupied the site of the present circular church. ("Methodism in Charleston," p. 20.)
[317] Mr. Garden was born in Scotland in 1685, and came to Charleston about 1720. He was the commissary of the Bishop of London for the Carolinas, Georgia, and the Bahama Islands. He died in 1756.
[318] "Memoir of General Oglethorpe," p. 268.
[319] Mr. Stephens, in his "Proceedings in Georgia," 1742, says:—"1740, March 22. Mr. Whitefield returned from Charleston. The Carolina newpapers advertise that he has published two letters there; one shewing 'Archbishop Tillotson knew no more of Christianity than Mahomet,' and the other shewing the fundamental errors of a book entitled 'The Whole Duty of Man.' This confirmed my belief of what I had been told—that he made one of his orphans throw that book into the fire, with great detestation."
[320] A reply, by A. Croswell, to the first half of these letters, was published in 1741, with the following title: "An Answer to the Rev. Mr. Garden's first three Letters to the Rev. Mr. Whitefield. With an Appendix concerning Mr. Garden's Treatment of Mr. Whitefield. Boston, 1471." (16mo. 60 pp.) The "Answer" is purely theological; the "Appendix" will be referred to hereafter.
[321] Whitefield's letter on the "Whole Duty of Man" was published in the Daily Advertiser of July 2nd, 1740. It is an immensely long production, and really not worth quoting. He says he had looked over "the index and general titles" of the book, and could not find "the word Regeneration so much as once mentioned." The letter is chiefly theological; but Whitefield would have been better employed in preaching, than in writing this verbose epistle. It did no credit either to his head or heart, and was not inserted in his collected works in 1771.
[322] "Memoir of General Oglethorpe," p. 272.
[323] See vol. i., pp. 74, 78, 79, 101-113, etc.
[324] See his Journal.
[325] See Whitefield's Works, vol. i., p. 88.
[326] Ibid., p. 102.
[327] Seward's Journal, p. 4.
[328] Ibid., p. 5.
[329] Seward's Journal, p. 5.
[330] Ibid., p. 6.
[331] Whitefield's Journal.
[332] Seward's Journal, p. 7.
[333] It is said that once, when preaching on Society Hill, Whitefield was heard at Gloucester Point, a distance, by water, of two miles. (Belcher's Biography of Whitefield, p. 102.)
[334] The following anecdote is given, as a foot-note, in Franklin's Memoirs. Early in life, Whitefield was preaching in a field. A drummer, who happened to be present, rudely beat his drum to drown the preacher's voice. Whitefield spoke very loud, but failed to make himself heard. "Friend," cried he, "you and I serve the two greatest masters existing: you beat up for volunteers for King George; I for the Lord Jesus. In God's name, let us not interrupt each other. The world is wide enough for both; and we may get recruits in abundance." The drummer went away in great good humour, and left Whitefield in full possession of the field.
[335] "Memoirs of Life and Writings of B. Franklin," vol. i., p. 87.
[336] "Life and Diary of the Rev. Ralph Erskine," p. 284.
[337] "Memoirs of Mrs. Hannah Hodge."
[338] Concerning this same building, Franklin writes: "It being found inconvenient to assemble in the open air, subject to its inclemencies, the building of a house was proposed. Sufficient sums were soon received to procure the ground and erect the building, which was a hundred feet long, and seventy broad. Both house and ground were vested in trustees, expressly for the use of any preacher of any religious persuasion, who might desire to say something to the people of Philadelphia. The design of the building not being to accommodate any particular sect, but the inhabitants in general, it follows, that even if the Mufti of Constantinople were to send a missionary to preach Mahomedanism to us, he would find a pulpit at his service." (Memoirs of Benjamin Franklin.)
[339] Hodge's "History of the Presbyterian Church of the United States."
[340] William Allen, Chief Justice of Pennsylvania, distinguished as a friend to literature, and a patron of Benjamin West, the painter. He died in England, in 1780.
[341] Seward's Journal, p. 20.
[342] Lent by Mr. G. Stampe, of Grimsby.
[343] Seward's Journal, p. 52.
[344] "Memorials of Peter Bohler," by Lockwood, pp. 97—99; and Holmes's "History of the Church of the United Brethren," vol. i., p. 369.
[345] Seward's Journal.
[346] No doubt, Dr. Pemberton's, in Wall Street, at that time the only Presbyterian meeting-house in New York. (Stevens's "History of Methodism," vol. i., p. 143.)
[347] Anthony Benezet was born in France in 1713. At the age of eighteen, he came to Philadelphia, and was apprenticed to a merchant. Two years after Whitfield's present visit, he abandoned business, and became the master of the Quakers' English school of Philadelphia; and this honourable, though not lucrative, office he continued to fulfil, with little intermission, until his death, in 1784. By his unwearied exertions, he was the means of first attracting public attention to the enormities of slavery. Hundreds of negroes followed him to his grave.
[348] The "Indian trader" was, probably, Samson Occum, who will be noticed hereafter.
[349] The Rev. Samuel Blair was a native of Ireland, but came to America in early life. He was trained for the ministry in the "Log College" of good old Mr. Tennent at Neshaminy. About the year 1745, he took charge of the church at Fagg's Manor, and opened a classical and theological academy. He was a man of great learning and piety, a profound divine, and an impressive preacher.
[350] One of these afterwards became the wife of Whitefield's factotum, Mr. Habersham. In his "Journal of the Proceedings in Georgia," Mr. Stephens writes: "1740, June 5. Mr. Whitefield came back in his sloop, fully laden with provisions of all sorts, and ten passengers (men and women) of divers trades useful to his purpose, namely, a tailor, shoemaker, glazier, etc."
[351] No doubt, the clergyman of Philadelphia.
[352] See "The Life and Times of Wesley," vol. i., pp. 297-310.
[353] It cannot be denied that, throughout his marvellous career, Whitefield was, practically, a Dissenter. Thomas Olivers, who knew him well, observes: "That Mr. Whitefield was strongly prejudiced in favour of the Dissenters, as Dissenters, is notorious. I myself have, perhaps on forty occasions, both at my own house and elsewhere, heard him speak, with great partiality, of our English Dissenters in general—particularly of the Puritans of old, and also of our modern Presbyterians, Independents, and Baptists. The whole world knows how uncommonly fond he was of the Scotch Presbyterians, and of the American Independents; while the Episcopalians, in both these countries, were almost entirely overlooked by him." (Olivers' "Rod for a Reviler," 1777, p. 22.)
[354] Isaac Chandler was born at Bristol in 1701; but, in 1733, went to South Carolina. Three years afterwards, he became pastor of a Baptist church on Ashley River, where he continued until his death, in 1749. Among his other publications was a sermon on "Establishment in Grace," preached at Charleston, in 1740, by the desire of Whitefield, at the commencement of a course of lectures by ministers of different denominations.
[355] The Rev. John Osgood was born at Dorchester, South Carolina; graduated at Harvard College; and, in 1735, was ordained minister of the Independent church in his native town. In 1754, he followed a part of his church to a new settlement, about thirty miles from Savannah, where he remained until his death, in 1773.
[356] Messrs. Guy, Millichamp, Roe, and Orr, are totally unknown to fame. Except for this incident in the life of Whitefield, their names would have been forgotten.
[357] "Answer to the Rev. Mr. Garden's Letters to the Rev. Mr. Whitefield; with an Appendix concerning Mr. Garden's Treatment of Mr. Whitefield. By A. Crosswell. Boston, 1741."
[358] Nashville Christian Advocate, March 4, 1871.
[359] Whitefield's Journal. First edition.
[360] "An extract of the Rev. John Wesley's Journal from August 12, 1738, to November 1, 1739. No. III."
[361] No doubt the reference here is to Wesley's remarkable confessions, in the Journal afore-mentioned, under the dates of October 14, and December 16, 1738.
[362] The Rev. Nathaniel Clap was now seventy-two years of age. He died in 1745.
[363] The name of the northern states of the North American Union, namely, Maine, Vermont, New Hampshire, Massachusetts, Rhode Island, and Connecticut.
[364] Wakeley's "Anecdotes of Whitefield," p. 142.
[365] Josiah Willard was the son of the Rev. Samuel Willard, minister in Boston, and vice-president of Harvard College. In 1717, King George the First appointed him Secretary of the Province of Massachusetts, an office which he held for thirty-nine years. He was also a judge of the probate court, and a member of the Council. He died in 1756, aged 75.
[366] The Rev. Joseph Sewall, D.D., was son of the Chief Justice of the Supreme Court of Massachusetts, and was ordained minister of the Old South Church, in Boston, in the year 1713. He died in 1769, aged 80, having been the pastor of the Old South Church for fifty-six years.
[367] The Rev. William Cooper, having graduated at Harvard College, became the colleague of Dr. Colman in 1716. He died in 1743, at the early age of 49; and declared, just before his death, that "since the year 1740, more people had come to him in concern about their souls" than had come during the whole of his previous ministry.
[368] The Rev. Thomas Foxcroft was ordained minister of the first Congregational Church in Boston, in the year 1717. No minister was more universally admired. He was the author of a large number of publications, including a sermon occasioned by the visit and labours of Whitefield in 1740, and an apology for Whitefield in 1745. After a ministry of more than half a century, he died in 1769, aged 72.
[369] The Rev. John Webb was ordained the first minister of the New North Church, in Boston, 1714. He died in 1750, aged 62. His colleague pronounced him "one of the best of Christians and one of the best of ministers."
[370] The Rev. Samuel Checkley was the first minister of the New South Church, in Summer Street, Boston. He died in 1769, in the fifty-first year of his ministry, aged 73.
[371] The Rev. Nehemiah Walter was born in Ireland. In 1688, he was ordained, as colleague of the apostolic Eliot. He married the daughter of Increase Mather; and, after a ministry of sixty-eight years, died in 1750, aged 86.
[372] The Rev. Joshua Gee was ordained pastor of the Old North Church, Boston, as colleague with Cotton Mather, in 1723. He possessed a strong and penetrating mind, but "preferred talking with his friends to everything else." He died in 1748, aged 50. The Old North Church was demolished, by the British army, in 1776, and the timber of it used for fuel.
[373] As early as 1708, Oldmixon wrote: "Cambridge is a university, and has two colleges—Harvard College, and Stoughton Hall."
[374] Whitefield preached under an elm at Cambridge; and beneath the shade of the same tree Washington first drew his sword in the cause of the revolution, on taking the command of the American army. From this circumstance, the tree was ever afterwards called "Washington's Elm." It may also be added, that, one of the students, converted by Whitefield's sermon, on this occasion, was Daniel Emerson, who was ordained, in 1743, first minister of Hollis, New Hampshire, the pastorate of which place he retained until his death in 1801. "He was truly a son of thunder, a flaming light; and was almost incessantly engaged in preaching, attending funerals, etc., far and wide. He was made the means of extensive revivals of religion." (Belcher's "Biography of Whitefield.")
[375] The governor was the Honourable Jonathan Belcher, a native of Massachusetts, where his father was a wealthy merchant. After an academical education in his own country, he came to Europe, was twice at Hanover, and was introduced to the Court there when the Princess Sophia was the presumptive heiress to the British crown. The gracefulness of his person, his talents, and property, procured him considerable notice. In 1730, he was appointed Governor of New England, and continued in that office until the year 1740, the time of Whitefield's visit. He lived in great state, was hospitable, fond of splendid equipages, and of an aspiring turn of mind. In 1741, he became Governor of the New Jerseys, and was succeeded in New England by Governor Shirley. To enable the reader to estimate the value of some of Whitefield's collections for the orphans, it may be added that, when Belcher left New England, the currency was so much depreciated, that £100 sterling was equal to £550 Massachusetts currency. Belcher, to the end of his life, was one of Whitefield's most faithful friends. (Milner's "Life of Dr. Watts," and Johnston's "History of Bristol and Bremen.")
[376] The Rev. Mather Byles, D. D., was the first pastor of the church in Hollis Street, Boston. From 1733 to the revolution in 1776, he continued to discharge his ministerial functions with great acceptance; but, because he then sympathised with the royalists rather than with the revolutionists, he was brought to a public trial, and was denounced as a person inimical to America. After this, he was not connected with any church. His literary merits introduced him to some of the most distinguished men in England, including Pope and Watts. He died in 1788, aged 82.
[377] Charles Wesley was seized with fever while conducting a religious service in Bristol, on August 6. His illness was extremely violent, and, during its continuance, some of the newspapers announced that he was dead.
[378] C. Wesley's Journal, vol. ii., p. 170.
[379] Logic was never Whitefield's forte. Adam was perfect, and yet Adam failed in final perseverance.
[380] This is a wanton perversion of Wesley's doctrine; but let it pass. I purposely abstain from discussing controverted doctrines. Others have done that. Here I have no space for it. My object is honestly to exhibit Whitefield's principles, doctrines, and life, and to leave it to others to censure or commend.
[381] Whitefield, in another place, asserts that Wesley received a letter charging him with not preaching the gospel, because he did not preach election. Upon this, Wesley drew a lot to determine whether he should publish his Anti-Calvinistic views. The answer was "preach and print;" and, accordingly, he preached and printed his sermon on "Free Grace."
[382] Probably letters had arrived during the three days' interval.
[383] "Memoirs of James Hutton," pp. 94, 229.
[384] Dr. Colman, in a letter written at the time, says: "The college is entirely changed. The students are full of God. Many of them appear truly born again. The voice of prayer and of praise fills their chambers; and joy, with seriousness of heart, sits visibly on their faces. I was told yesterday that not seven, out of the one hundred in attendance, remain unaffected." ("Wesley and his Coadjutors," by Larrabee, vol. ii., p. 140.)
[385] Whitefield's Works, vol. i., p. 217.
[386] Wakeley's "Anecdotes of Whitefield."
[387] The Rev. Josiah Smith graduated at Harvard College in 1725, was ordained minister for Bermuda in 1726, and afterwards took charge of the Presbyterian Church in Charleston. Having become a prisoner of war at Charleston, he was sent on parole, in 1781, to Philadelphia, where he died in the same year, aged 76. He published a considerable number of sermons, including one on the preaching of Whitefield, in 1740.
[388] The clergy of the Church of England.
[389] Among other ministers, converted by Whitefield's preaching at Boston, was John Porter, pastor at Bridgewater, who writes: "I knew nothing rightly of my sin and danger, of my need of a Saviour, of the way of salvation by Him; neither was I established in the doctrines of grace, till I heard that man of God, Mr. Whitefield, at Boston." Six months after this, a revival took place at Bridgewater, and a large number of the population were converted. Another minister similarly benefited was the Rev. Jonathan Parsons, of the West Parish of Lyme, where, in the spring of 1741, occurred a revival quite as wonderful as that at Bridgewater. At Portsmouth, where Whitefield preached on October 3, 1740, God's work was remarkably revived some months afterwards. In fact, as is well known, for two or three years subsequent to Whitefield's visit, nearly the whole of New England became another "valley of vision," where "the breath from the four winds" breathed, and, as the newly quickened prophets "prophesied," in thousands of instances, "dry bones" were made to live. It would be absurd to attribute the whole of this to Whitefield's visit; but there cannot be a doubt that, in an indirect way, by the impressions he made on ministers and churches, his usefulness was great. (See Gillies' "Historical Collections," vol. ii., pp. 184-338.)
[390] Home Missionary Magazine, 1827, p. 7.
[391] The Rev. Nathaniel Appleton, D.D., who, after a faithful and successful ministry of sixty-six years, died in 1784, preached, on November 30, 1740, a sermon at Cambridge, from, "I have planted, Apollos watered, but God gave the increase." The sermon was published, and was stated to have been "occasioned by the late powerful and awakening preaching of the Rev. Mr. Whitefield."
Colonel Brattle, a representative of Cambridge in the general court, published two letters in the Boston Gazette, for April 20, and June 29, 1741; in which he vindicated the college at Cambridge against Whitefield's strictures upon it, but, at the same time, admitted that, "by the preaching of Whitefield and Tennent, the students in general had been deeply affected, and their enquiry now was, 'What shall we do to be saved?' These gentlemen," continues the colonel, "have planted, Mr. Appleton has watered; but, after all, it was God who gave the increase." Brattle adds, that "the overseers of the college thought it proper to set apart the forenoon of June 12, 1741, humbly to bless and praise the God of all grace for His abundant mercy to that Society."
[392] The Rev. Thomas Prince was ordained pastor of the Old South Church, Boston, as colleague with Dr. Sewall, in 1718. He was an eminent preacher; and Dr. Chauncy pronounced him the most learned man in New England, excepting Cotton Mather. For more than fifty years, he availed himself of every opportunity of collecting public and private papers relating to the civil and religious history of New England; but, during the war of independence, his collection was almost entirely destroyed. He received Whitefield with open arms; and, amid all vicissitudes, remained his faithful friend. He died in 1758, aged 71.
[393] Gillies' "Historical Collections," vol. ii., pp. 163-183.
[394] Gillies' "Historical Collections," vol. ii., p. 169.
[395] Though all held it desirable that a minister should be converted, yet, many also entertained the pernicious theory of Stoddard. Whitefield again and again, fearlessly attacked the theory, and, thereby, gave great offence.
[396] Wakeley's "Anecdotes of Whitefield," p. 278.
[397] Prince's Christian History, No. 46.
[398] The Rev. Thomas Clap, who died, at Scituate, in 1767, aged 63. By some means, he became one of Whitefield's opponents, and will be mentioned in subsequent pages.
[399] This small pamphlet, first published in Philadelphia, was reprinted in London, in 1741, with two letters appended, written by the Rev. Charles Tennent and a minister in Boston; and also Whitefield's "Answer to the Querists." (8vo. 52 pp.) Tennent's letter is dated Philadelphia, October 16, 1740; and, after admitting that Whitefield had used unguarded expressions, says: "I believe Mr. Whitefield to be sound in the faith, and a most eminent servant of Jesus Christ."
[400] The following is the title of an American edition: "A Letter from the Rev. Mr. Whitefield to some Church Members of the Presbyterian Persuasion; in answer to certain Scruples and Queries relating to some passages in his printed Sermons and other Writings. To which is added two Letters from Nathaniel Lovetruth to the Rev. Mr. Whitefield, containing some exceptions to his aforesaid Letter. Third edition. Philadelphia: printed, South Carolina, Charleston. Reprinted by Peter Timothy, 1741." (16mo. 8 pp.) There is nothing in Lovetruth's letters that is worthy of being quoted.
[401] Whitefield evidently misunderstood Wesley's doctrine of Christian perfection. Wesley never contended for absolute perfection.
[402] This is the house mentioned by Franklin. (See p. 377.) In the 1756 edition of his Journals, Whitefield says, "The house is now, by consent, become an academy as well as preaching place; and, when I was last at Philadelphia, I heard several youths speak in it so oratorically as would have delighted even a Cicero or a Demosthenes" (p. 428).
[403] In this same year 1740, Hutton went to Germany, where the Brethren considered it necessary that he should marry, in order that there might be a sister in London to attend to the work of God among the females. Hutton bowed to this decision: proposed to Louise Brandt, a native of French Switzerland; and was married by Count Zinzendorf, at Marienborn, on July 3, 1740. ("Memoirs of James Hutton," p. 56.)
[404] The allusion here is doubtless to the contentions at that time existing among the Moravians in London.
[405] Doubtless the "Short Account of God's Dealings with the Rev. Mr. George Whitefield, from his Infancy to the Time of his Entering into Holy Orders," first published by James Hutton, in 1740.
[406] "Sermons on Various Subjects, in two volumes, by George Whitefield. Printed for James Hutton, London, 1739."
[407] All these were tracts by other writers.
[408] See p. 389.
[409] See p. 349.
[410] The following account of Mr. Barber is extracted from a pious, but unfriendly, writer, and must be taken cum grano salis:—When Whitefield came to America, Barber "esteemed him a wonderfully holy man," and believed he would "be an eminent promoter of a glorious revival of vital religion through the whole land." Barber, at once, set to work, "and spent about a week in going from house to house through all the parish of Oyster-Ponds, solemnly warning the people, and exhorting them to repent, for the kingdom of heaven was at hand. And this he did as one extraordinarily instructed and commissioned for that purpose." He then went through all the parishes of Southold, where Mr. Davenport was pastor; and, "as he counted his mission somewhat like that of our Lord's disciples, who were sent before Him into every city, whither He Himself would come, he took no money with him, neither change of apparel, nor shoes, but was shod with boots; and, as he passed along, he publicly declared that he "had laid aside all study and forethought of what he should deliver in his public speeches to the people, and depended wholly on the immediate direction of the Holy Ghost." He next proceeded to Oldmans, where "he abode some months, and led an inactive and idle life, till he was grown very fat and ragged, alleging, in his justification, that he had received no direction from the Spirit to remove thence, and must remain there so long as the cloud abode upon the tabernacle." At length, "he went to Rhode Island to see Mr. Whitefield, and joined himself to him." ("Seasonable Thoughts on the State of Religion in New England." By Charles Chauncy, D.D., 1743, pp. 183-189.)
[411] Immediately after Whitefield's death, in 1770, a "Short Sketch" of his character was published by an old friend, still resident in Savannah, to the following effect: "Until within a few years past, Mr. Whitefield has been constantly loaded with debt on account of his Orphan House, although he was at the same time traduced as a cheat, who, under the specious pretence of promoting a charitable institution, was amassing great wealth to himself. When he was the stated minister of this parish, the then inhabitants of Savannah, and Highgate, and Hampstead, together with the Saltzburghers of Ebenezer, and the people of Darien and Frederica, all partook of his bounty to a very large amount, while he almost denied himself the necessaries of life. He constantly performed Divine service publicly very early every morning, and at the close of the day every evening, when he always expounded part of the first or second lesson. Every Sunday, he administered the holy communion, and had public service four times during the day. His congregations were very numerous; for, though there were many Dissenters in the parish, there were few absenters. He also made it his daily practice to visit in rotation from house to house, without any regard to religious denominations or party distinctions." (Gospel Magazine, 1771, pp. 77-80.) There is nothing new in this, and yet it is valuable as the testimony of a gentleman who was one of Whitefield's parishioners at Savannah, and who says he was well acquainted with Whitefield's proceedings.
[412] "Memoir of General James Oglethorpe, pp. 265-276."
[413] Not long after this, Hugh Bryan imagined himself to be a prophet, and sent twenty closely written sheets, filled with his predictions, to the Speaker of the South Carolina House of Assembly. It was, also, rumoured that he was encamped in the wilderness, and was gathering together all sorts of people—especially negroes; and that he had procured firearms, for some secret and dangerous purpose. Warrants were issued for his apprehension; but, before they could be served, he discovered his delusion, confessed his errors, and begged for pardon. The man was not traitorous, but mad. In order to ascertain whether the "invisible spirit," with whom he imagined he had held converse, was an angel or the devil, he nearly drowned himself. A long account of the whole affair was ordered to be printed by the House of Assembly, on March 3, 1742; and was published in the Boston Postboy, of May 3, 1742.
[414] "History of Methodist Episcopal Church."
[415] Whitefield speaks of Mr. Bryan as "a wealthy, moral, civilised planter, of South Carolina."
[416] Whitefield had companions in his voyage to England.
[417] This was published soon after his return to England. The title was, "A Continuation of the Rev. Mr. Whitefield's Journal, from a few days after his Return to Georgia, to his Arrival at Falmouth, on the 11th of March, 1741: Containing an Account of the Work of God in Georgia, Rhode Island, New England, New York, Pennsylvania, and South Carolina. The Seventh Journal. London: printed for W. Strahan, 1741." (8vo. 85 pp.)
[418] Life and diary of Rev. Ralph Erskine, p. 320.
[419] Whitehead's "Life of Wesley," vol. ii., p. 133.
[420] Whitehead's "Life of Wesley," vol. ii., p. 133.
[421] Hutton uniformly acted upon the principle, that he ought not to publish anything which he himself did not believe to be in accordance with the word of God. ("Memoirs of James Hutton," p. 69.)
[422] Whitefield brought a negro boy with him. When he arrived in London, he committed the boy to the care of the Moravians, who undertook to provide for him until he should be of the age of twenty-one. He was sent to Germany. When Whitefield was returning to America, in 1744, he wished to take the boy back to his mother, in Carolina. The Moravians objected; Whitefield had to submit; and, in the same year, the boy was baptized at Lindheim, and was named Andrew. ("Memoirs of James Hutton," p. 81.)
[423] Wesley's Works, vol. viii., p. 335.
[424] Thirty-seven years' after this, during the great Calvinian controversy, Rowland Hill taunted Wesley by stating that he cast "lots for his creed." Thomas Olivers, the confidential friend of Wesley, in his "Rod for a Reviler," replied to this as follows:—"It is hard not to believe that the relaters of this story are totally void of veracity, honour, and conscience. The well-known fact is neither more nor less than this. When Mr. Whitefield, by embracing and preaching Calvinism, turned aside from the original doctrines of Methodism, it was a doubt with Mr. Wesley, not whether he should believe Calvinism, but whether he should preach and print against it. What made this a matter of doubt was, if he did expressly preach and print against it, he would oppose Mr. Whitefield, whom he dearly loved. On the other hand, if he did not preach and print against it, Mr. Whitefield's great influence would draw vast multitudes into his mistake. In this strait, it is true, he cast a lot, which came up to this effect, 'As thou hast long believed Calvinism to be a delusion, regardless of friends and enemies, preach and print against it.' Now, will good men, will men of honour, will men who make the smallest pretence to integrity, conscience, truth, justice, or anything else that is good, call this 'Casting lots for his creed'?" ("A Rod for a Reviler." London, 1777, pp. 9, 10.)
[425] The title was, "The Weekly History; or, an account of the most remarkable particulars relating to the present progress of the Gospel. London: printed by J. Lewis. Price one penny." The newspaper was a small folio of four pages; and the first number appears to have been issued on April 11, 1741, exactly a month after Whitefield's arrival from America. In No. 4, the editor says: "The Rev. Mr. Whitefield intends to supply me with fresh matter every week." The periodical was continued weekly until November 13, 1742, when No. 84 was issued, to which the editor appended the following note: "Now that this first volume is finished, we purpose to begin the next in a more commodious manner. It is to be printed in a neat pocket volume, and to be delivered (every week, as it was at the first,) at the Tabernacle, and at people's houses, at the price of one penny."
[426] No doubt, Whitefield evinced bad taste in doing this; but the error, in Wesley's meeting-houses, was not repeated. At the time of Whitefield's death, Wesley, in a letter published in Lloyd's Evening Post, remarked: "Mr. Whitefield did not everywhere preach the eternal covenant and absolute predestination. I never heard him utter a sentence on one or the other. Yea, all the times he preached in West-street chapel, and in our other chapels throughout England, he did not preach these doctrines at all, no, not in a single paragraph." (Wesley's Works, vol. xiii., p. 378.)
[427] Wesley's Works, vol. xi., p. 463.
[428] See Weekly Miscellany of March 14, 1741.
[429] Wesley's Works, vol. xii., p. 148.
[430] Gillies' "Life of Whitefield."
[431] The Weekly History, July 25, 1741, and August 22, 1741.
[432] Gillies' "Historical Collections," vol. ii., p. 132.
[433] Whitefield's Works, vol. i., p. 258.
[434] If Whitefield acquired his knowledge of Wesley's doctrine of Christian perfection mainly from witnesses such as these, no wonder that he was prejudiced against it.
[435] The Weekly History, No. 4.
[436] C. Wesley's Journal, vol. i., p. 272.
[437] There can be little doubt that "Mr. H——" means Joseph Humphreys, already noticed in a previous chapter. Humphreys says: "The division between Mr. Whitefield and Mr. Wesley was a sore trial to me. I loved them both, but, for a while, thought of joining with neither, because I seemed to think there were extremes on both sides. However, afterwards, I had by much the greatest satisfaction on Mr. Whitefield's side, with whom I openly joined at the beginning of May, 1741. At which time, I first preached in the Bowling-green, at Bristol, for a while, to a congregation distinct from that of Wesley's; afterwards, at the Tabernacle, in London," etc. ("Account of Joseph Humphreys' Experience." Bristol, 1742. p. 42.)
[438] C. Wesley's Journal, vol. i., p. 277.
[439] John Wesley was now in Bristol, and Whitefield was in Scotland.
[440] "Life and Times of Countess of Huntingdon," vol. i., p. 198.
[441] Gillies says, Whitefield "disliked the place fixed upon, because it was so near the Foundery, and looked like erecting altar against altar."
[442] New Spiritual Magazine, 1783, vol. i., p. 20; Christian Witness, 1847, p. 204; etc.
[443] Continuation of the Orphan House Accounts, 1742.
[444] The reference here is probably to the action taken against Whitefield, by Commissary Garden, in Charleston.
[445] Evangelical Magazine, 1814, p. 418.
[446] Probably his three lay preachers, Howell Harris, John Cennick, and Joseph Humphreys.
[447] Against the decisions of Commissary Garden's court at Charleston.
[448] Weekly History, September 5, 1741.
[449] The following list of the collections for his Orphan House, which Whitefield made in England, during the year 1741, will shew, at least some of the country towns he visited. The list is taken from his "Continuation of the Account of the Orphan House in Georgia, from January 1741 to June 1742."
| 1741. | COLLECTIONS AT | £ | s. | d. |
| April 12, | Moorfields, London. | 19 | 16 | 4 |
| 12, | Charles' Square, London | 16 | 16 | 10 |
| 19, | The Tabernacle, London | 23 | 11 | 1 |
| May 17, | Bristol | 4 | 1 | 6 |
| June 7, | The Tabernacle, London | 16 | 4 | 31⁄2 |
| 14, | The Tabernacle, London | 18 | 17 | 0 |
| 19, | Rotherhithe, London | 5 | 4 | 10 |
| 22, | The Tabernacle, London | 26 | 1 | 10 |
| 29, | Halstead, Essex | 12 | 9 | 6 |
| 29, | Braintree, Essex | 32 | 13 | 2 |
| 30, | Weathersfield, Essex | 10 | 0 | 6 |
| 30, | Waldon, Essex | 15 | 9 | 10 |
| July 1, | Stortford, Herts | 13 | 9 | 9 |
| 1, | Bedford, Bedfordshire | 19 | 9 | 4 |
| 6, | Great Gransden, Huntingdonshire | 6 | 19 | 2 |
| 8, | Burwell, Cambridgeshire | 6 | 4 | 4 |
| 9, | Bury, Suffolk | 8 | 13 | 10 |
| 10, | Sudbury, Suffolk | 10 | 16 | 9 |
| 12, | Dedham, Essex | 8 | 13 | 0 |
| 12, | Colchester, Essex | 13 | 13 | 0 |
| 13, | Coggeshall, Essex | 8 | 2 | 10 |
| 15, | Matchin, Essex | 13 | 14 | 6 |
| 18, | The Tabernacle, London | 28 | 8 | 6 |
| Total | £339 | 10 | 101⁄2 |
[450] By Gilbert Tennent's letter, dated "New York, April 25, 1741." See p. 476.
[451] "Acts of Proceedings of Ministers and Elders, met at Edinburgh, May 16, 1739."
[452] In 1847, "The United Secession Church" and the "Presbytery of Relief," which had its origin in the "deposition" of the Rev. Thomas Gillespie, in 1752, were amalgamated, and took the designation, "United Presbyterian Church." The former had four hundred congregations, and the latter about one hundred.
[453] "Life and Diary of Rev. Ralph Erskine," p. 287.
[454] "Life and Diary of Rev. Ralph Erskine," p. 322; and Evangelical Magazine, 1814, p. 508; and Oliphant's Whitefield. Edinburgh, 1826.
[455] Fraser's "Life of Ebenezer Erskine," pp. 424-427.
[456] "Life and Diary of Rev. Ralph Erskine," p. 326.
[457] Whitefield's Works, vol. i., p. 304; and "Life and Diary of Rev. Ralph Erskine," p. 327.
[458] "Life and Diary of Rev. Ralph Erskine," p. 333.
[459] "Life and Diary of Rev. Ralph Erskine," p. 335.
[460] "Life of Rev. John Erskine, D.D.," p. 96.
[461] It is only just to Mr. Gibb to say, that, in after years, he regretted the publication of his pamphlet. "At that time," said he, "my blood was too hot, and I was unable to write with becoming temper." ("Life and Diary of Rev. Ralph Erskine," p. 351.)
[462] Act of the Associate Presbytery for renewing the National Covenant of Scotland. December 23, 1743.
Another pamphlet published against Whitefield was the following: "A Letter, from a Gentleman in the Country to his Friend in Edinburgh, concerning Mr. Wh—f—d: wherein his Mission, Doctrine, and Character are impartially enquired into and examined. Edinburgh, 1741." (31 pp.) The writer wants to know Whitefield's authority for preaching in Scotland, and asks, "Was there really a necessity for sending down a young man, meanly educated, to teach the Scottish clergy their duty, and direct them to more accuracy, life, and zeal in the discharge of the several parts of their function?" He further asks, "Shall I believe, what is told me, that, though Mr. Whitefield has declared himself a member of the Church of England, yet, he has not so much as once, since he came to Scotland, begun or concluded his worship with the Lord's Prayer or the Doxology?" The general conclusion of the writer is, that Whitefield "has more of craziness than grace; and that this son of Levi takes far too much upon him."
[463] One of Whitefield's hearers wrote, under date of "Sunday, August 9, 1741," as follows: "Numbers of all ranks, all denominations, and all characters, come to hear him, though his sermons abound with those truths which would be unwelcome from the mouths of others. Three hours before noon he appoints for people under distress to converse with him." (Gillies' "Memoirs of Whitefield.")
[464] "The Associate Presbytery's" professor of Divinity. See p. 505.
[465] The following was Whitefield's preaching plan, from Monday, August 24, to Tuesday, September 8:—
August 24, morning and afternoon at Edinburgh; 25, forenoon in Cannongate Church, and evening in the park; 26, Newbottle twice; 27, Whitburn; 28, Torphichen and Linlithgow; 29, twice at Falkirk; 30, Airth; 31, twice at Stirling; September 1, Culross and Dunfermline; 2, twice at Kinross; 3, Perth; 4 to 6, Dundee; 7, Kinglassie; and 8, Edinburgh. (Gillies' "Memoirs of Whitefield.")
[466] Most, if not all, of Whitefield's sermons at Glasgow were preached in the High Church yard; and at least eight of them were "taken from his own mouth, and published at the earnest desire of many of the hearers: namely, two sermons, delivered on Friday, September 11, from Jer. xxxii. 16 (pp. 20), and Luke xv. (pp. 20); two, on Saturday, September 12, from Luke iv. 18, 19 (pp. 28), and Acts ix. (pp. 40); two, on Sunday, September 13, from Jer. vi. 14 (pp. 24); Rom. xiv. 17 (pp. 35); one, on Monday, September 14, from 2 Tim. iii. 12 (pp. 28); and one, on Tuesday, September 15, from 1 Cor. i. 30 (pp. 39)."—Notes and Queries, vol. v., 1858, p. 340.
[467] Whitefield's Works, vol. i., p. 319.
[468] Annals of the General Assembly of the Church of Scotland, from 1739 to 1752.
[469] Indian corn boiled in water.
[470] Whitefield's Works, vol. iii., pp. 444, 445.
[471] The following are the sums, which Whitefield collected for his Orphan House, during his present visit to Scotland:—
| 1741. | £ | s. | d. | |
| Private benefactions, in money | 149 | 18 | 2 | |
| COLLECTIONS. | ||||
| Aug. 12. | Orphan House Park, Edinburgh | 93 | 4 | 0 |
| 23. | Ditto | 38 | 13 | 1 |
| 26. | Newbottle | 9 | 5 | 6 |
| 29. | Falkirk | 5 | 10 | 0 |
| 29. | Airth. | 11 | 18 | 2 |
| 30. | Stirling | 21 | 17 | 0 |
| 31. | Culross | 16 | 16 | 6 |
| 31. | Dunfermline | 17 | 2 | 6 |
| Sept. 1. | Kinross | 4 | 16 | 0 |
| 4. | Perth | 10 | 0 | 0 |
| 6. | Dundee | 14 | 14 | 0 |
| 10. | Fintray | 3 | 0 | 0 |
| 13. | Glasgow | 62 | 10 | 0 |
| 15. | Ditto | 17 | 19 | 6 |
| 17. | Paisley | 15 | 3 | 0 |
| 19. | Inverkeithing | 5 | 16 | 4 |
| 27. | Galashiels | 12 | 9 | 0 |
| 29. | Maxtown | 5 | 5 | 0 |
| Oct. 1. | Haddington | 12 | 6 | 6 |
| 4. | Kinglassie | 5 | 0 | 0 |
| 13. | Aberdeen | 21 | 6 | 10 |
| 16. | Montrose | 9 | 13 | 41⁄2 |
| 18. | Brechin | 6 | 12 | 0 |
| 20. | Forfar | 2 | 0 | 0 |
| Total | £572 | 16 | 51⁄2 |
[472] Among these were Lady Mary Hamilton, Lady Jane Nimmo, Lady Dirleton, and Lady Frances Gardiner.
[473] Six weeks after this, Whitefield was married; but let that pass. His meaning here, of course, was that in comparison with others he was "in love only with Jesus."
[474] Wakeley's "Anecdotes of Whitefield," p. 231.
[475] It is a remarkable fact, that, during his first visit to Scotland, in 1741, Whitefield received the compliment of honorary burgess tickets from four of the principal towns of the country—Stirling, Glasgow, Paisley, and Aberdeen. In 1742, the same honour was conferred upon him by Irvine; and, in 1762, by Edinburgh.
[476] Whitefield's Works, vol. i., p. 334.
[477] "Life of Rev. John Erskine, D. D.," p. 194.
[478] "Memoirs of Whitefield," by Seymour, p. 52.
[479] Gospel Magazine, 1816, p. 172.
[480] Weekly History, November 28, 1741.
[481] Ibid., December 5, 1741.
[482] Ibid., December 12, 1741.
[483] Glasgow Weekly History, No. xxvii.
[484] Prince's Christian History, No. xxxiv.
[485] Glasgow Weekly History, No. xiii.
[486] Ibid., No. xxvii.
[487] Glasgow Weekly History, No. xiii.
[488] Gillies' "Memoirs of Whitefield."
[489] "Memoirs of Christmas Evans," p. 176.
[490] Her maiden name was Burnell. (Gillies' "Memoirs of Whitefield.")
[491] Wesley's Works, vol. i.; p. 319.
[492] Ibid., vol. i., p. 321.
[493] The Gentleman's Magazine, in announcing Whitefield's marriage, stated that his wife had a fortune of £10,000! (Gentleman's Magazine, 1741, p. 608.)
[494] "Life of Wesley."
[495] "Memoirs of Rev. C. Winter," by William Jay, p. 80.
[496] Whitefield's Works, vol. ii., p. 68.
[497] The Weekly History, for November 28, 1741, says: "On Saturday, November 7, the Rev. Mr. Whitefield arrived at Abergavenny, where he preached several times, as also at Trevecca, Erwood, Pontypool, Waterford, etc. On Saturday last, he came to Bristol, where he has continued to preach twice every day, to crowded auditories; and visible success attends his labours."
[498] He had a serious encounter with Joseph Humphreys and Thomas Bissicks, about the time he thus wrote to Whitefield. Wesley, in reference to this dispute, observes, "H. Harris kept them at bay till about one o'clock in the morning. I then left them and Capt. T—— together. About three, they left off just where they began." (Wesley's Works, vol. i., p. 321.)
[499] Probably this interview with Wesley was the same as that of which Wesley gives an account, in his Journal, under the date of October, 1741. He writes: "Howell Harris came to me. He said, as to the decree of reprobation, he renounced and utterly abhorred it. And as to the not falling from grace, 1. He believed that it ought not to be mentioned to the unjustified, or to any that were slack or careless, much less that lived in sin. 2. He did himself believe it was possible for one to fall away, who had been 'enlightened' with some knowledge of God, who had 'tasted of the heavenly gift, and had been made partaker of the Holy Ghost;' and wished we could all agree to keep close, in the controverted points, to the very words of Holy Writ. 3. That he accounted no man so justified as not to fall, till he had a thorough, abiding hatred of all sin, and a continual hunger and thirst after all righteousness. Blessed be thou of the Lord, thou man of peace! Still follow after peace and holiness." (Wesley's Works, vol. i., p. 320.) See Letter, by Charles Wesley, endorsed "September 28, 1741, p. 482.
[500] "Life and Times of Howell Harris," by Morgan, p. 93.
[501] "Some Remarks on a Pamphlet, entitled 'The State of Religion in New England.'" 1742. p. 29.
[502] "History of the Calvinistic Methodists in Wales," p. 8.
[503] Evangelical Magazine, 1826, p. 469.
[504] Preface to "Account of Money received and expended for the Poor of Georgia."
[505] The "late author" was Robert Barclay. Wesley says, "We presented a thousand of Barclay to Mr. Whitefield's congregation on Sunday, April 19, 1741." (Wesley's Works, xii., p. 102.)
[506] "Life and Times of the Countess of Huntingdon," vol. i., p. 101.
[507] The Weekly History, June, 5, 1742.
[508] Wesley's foolish friends fortunately failed in their efforts to keep Whitefield and himself apart. Within three weeks after this, Wesley writes again: "1742, May 12. I waited on the Archbishop of Canterbury, with Mr. Whitefield, and again on Friday; as also on the Bishop of London. I trust, if we should be called to appear before princes, we should not be ashamed." (Wesley's Journal.)
[509] Whitefield's Works, vol. i., p. 383.
[510] Most of Whitefield's biographers say Whit-Monday; but this is a mistake. In 1742, Easter Sunday fell on April 18th; and Whit-Sunday, on June 6th, nearly a month after the date of this letter.
[511] Whitefield's "field-pulpit" was in existence, at the Tabernacle, Moorfields, as recently as 1839. (See "Services at the Centenary of Whitefield's Apostolic Labours, 1839," p. 22.) It so happens, however, that, in this very year 1876, another pulpit, or perhaps the same, is on view in the great Centennial Exhibition at Philadelphia. The following is taken from the London Watchman and Wesleyan Advertiser, of June 14, 1876: "The portable pulpit of George Whitefield, which belongs to the American Tract Society, is on view at the Centennial Exhibition. It is made of pine wood, and is so contrived that it can be easily taken apart and put together. The great preacher delivered more than two thousand sermons from this pulpit in the fields of England, Wales, and America; and he once remarked that the gospel had been preached from it to more than ten millions of people."
[512] Whitefield's Works, vol. i., p. 383.
[513] Charles Square, Hoxton, was a favourite preaching place of the first Methodists. The following, taken from the New Weekly Miscellany, pretends to describe one of these preaching scenes: "When the teacher ascends the place appointed for him, he uses all the gestures of a mountebank, or posture-master. His constant hearers are frequently about two thousand,—all of them the scum of the people, and consisting of near ten women to one man. Of the rest of the people, some are coming only to look on, and satisfy their curiosity; and others are going off as soon as their curiosity is satisfied. Some are laughing, others swearing; some are selling gin, and others ballads. Some take the opportunity of vending the printed controversies between Mr. Whitefield and Mr. Wesley; others are in a maze to see religion brought into such contempt and ridicule by men in gowns. The houses of the gentlemen living in the Square are filled with their acquaintances, from the city, as though they had come to see bears or monkeys. One of the gentlemen said, he would get a French horn, for his diversion during the time of these preaching performances. The story took air, and near a hundred of the gang stood before his house, as if they intended to assault it; while the preacher, in his gown, looked at the gentleman, and said, 'You unbeliever! you are certainly damned!'"
[514] Wesley's Works, vol. i., p. 302.
[515] See "Memoirs of James Hutton," pp. 109, 110.