Thus, at Northampton, as in other places, Whitefield's visit was the precursor of a religious revival. In this instance, the work continued for the next two years. Very often the meeting-house was "full of outcries, faintings, and convulsions." A great number of children were converted. Congregations frequently remained, praying and singing, for hours after the public service was concluded. "The town seemed to be in a great and continual commotion, day and night."[397]
After parting with Jonathan Edwards, Whitefield proceeded to New York. At Hertford and Weathersfield, on October 22, he "preached to many thousands, with much freedom and power." The day after, he had a congregation of four thousand at Middletown; and then rode to New Haven, where, says he, "I was most affectionately received by Mr. Pierpont, brother to Mr. Edwards of Northampton." Here he spent three days; and, of course, here he preached. At one of his services, the governor, the Council, and the members of the Lower House of Assembly formed part of his congregation. He also dined with "the Rev. Mr. Clap,[398] Rector of New Haven College, about one-third part as big as that of Cambridge, and containing about a hundred students." Here he took the opportunity of "speaking to the students, and shewing the dreadful ill consequences of an unconverted ministry;" and, at his lodgings, he collected £35 for his orphans in Georgia. Leaving New Haven, he preached at Milford, Stratford, Fairfield, Newark, and Stanford. On these occasions, many ministers were present, some of whom confessed they were not converted. Before entering the province of New York, Whitefield wrote:—
"I have now had an opportunity of seeing the greatest and most populous part of New England. On many accounts, it certainly exceeds all other provinces in America; and, for the establishment of religion, perhaps all other parts of the world. The towns all through Connecticut, and eastward toward York, in the province of Massachusetts, near the river-side, are large and well peopled. Every five miles, or perhaps less, you have a meeting-house; and, I believe, there is no such thing as a pluralist or non-resident minister in both provinces. God has remarkably, at sundry times and in divers manners, poured out His Spirit in several parts; and it often refreshed my soul to hear of the faith of their good forefathers, who first settled in these parts. Notwithstanding they had their foibles, surely they were a set of righteous men. Many glorious men of God have come out of their colleges. The civil government of New England seems to be well regulated; and, I think, at the opening of all their courts, either the judge or a minister begins with a prayer. Family worship, I believe, is generally kept up; and the negroes are better used than in any other province I have seen. In short, I like New England exceeding well."
Whitefield arrived at New York on Thursday, October 30, and was again the guest of Mr. Noble. Here he spent four days. He writes:—
"Friday, October 31. Preached in good Mr. Pemberton's meeting-house. Two or three cried out. Mr. Noble could scarce restrain himself; and, look where I would, many seemed deeply wounded.
"Saturday, November 1. Preached twice, as yesterday, to very crowded auditories, and neither time without success.
"Sunday, November 2. Preached in the morning with some freedom. In the evening, the whole congregation was alarmed. Crying, weeping, and wailing were to be heard in every corner, and many were to be seen falling into the arms of their friends.
"Monday, November 3. Preached both morning and afternoon, and perceived the congregations still increase. There was a great and gracious melting among the people both times. Near £110 currency was collected for the orphans; and, in the evening, at seven, we took boat, and reached Staten Island about ten."
For many months, Whitefield had been living and working in close connection with Presbyterian ministers. Most of them were ardent admirers of the young evangelist; but some were critical and distrustful. Hence the publication of a tract of thirty-two pages, with the following Presbyterian title: "The Querists; or, an extract of sundry passages taken out of Mr. Whitefield's printed Sermons, Journals, and Letters; together with some Scruples proposed in proper Queries raised on each remark. By some Church Members of the Presbyterian Persuasion."[399] The "Querists," in their preface, say, they "are at a loss what to make of some of Whitefield's expressions; if they have any meaning at all, we fear it is a bad one." The tract is calmly, but very keenly written; being, however, purely doctrinal, it is scarcely necessary to furnish an outline of its contents. Suffice it to say that Whitefield is treated fairly, though with great fidelity.
While at New York, Whitefield wrote an answer to the Querists, which was shortly published.[400] It is dated "November 1, 1740." A great part of this production is too minute to be interesting to the general reader. Whitefield, however, ingenuously confesses there are passages in his printed sermons that he regrets. He writes:—
"I think it no dishonour to retract some expressions that dropped from my pen before God was pleased to give me a more clear knowledge of the doctrines of grace. St. Augustine, I think, did so before me. The Lord's dealing with me was somewhat out of the common way. I received the Spirit of adoption before I had conversed with one man, or read a single book, on the doctrine of 'free justification by the imputed righteousness of Jesus Christ.' No wonder, then, that I was not so clear in some points at my first setting out in the ministry. Our Lord was pleased to enlighten me by degrees; and I desire your prayers, that His grace may shine more and more in my heart, till it breaks forth into perfect day."
Whitefield then proceeds to notice all the passages in his sermons to which the "Querists" objected, and adds:—
"And now, to convince you that I am not ashamed to own my faults, I can inform you of other passages as justly exceptionable. In my sermon on justification, I seem to assert universal redemption, which I now absolutely deny. In my 'Almost Christian,' I talk of works procuring us so high a crown. In my sermon on 'the Marks of the New Birth,' I say, 'We shall endure to the end, if we continue so.' These, and perhaps some other passages, though capable of a candid interpretation, I now dislike; and, in the next edition of my sermons, I propose to alter them. In the meanwhile, I shall be thankful to any that will point out my errors; and I promise, by Divine assistance, they shall have no reason to say that I am one who hates to be reformed."