How did the matter end? The following are extracts from Wesley's Journal:—
"1741. March 28, Saturday. Having heard much of Mr. Whitefield's unkind behaviour, since his return from Georgia, I went to him to hear him speak for himself, that I might know how to judge. I much approved of his plainness of speech. He told me, he and I preached two different gospels; and, therefore, he not only would not join with me, or give me the right hand of fellowship, but was resolved publicly to preach against me and my brother, wheresoever he preached at all. Mr. Hall (who went with me) put him in mind of the promise he had made but a few days before, that, whatever his private opinion was, he would never publicly preach against us. He said, that promise was only an effect of human weakness, and he was now of another mind.
"April 4, Saturday. I believed both love and justice required that I should speak my sentiments freely to Mr. Whitefield, concerning the letter he had published, said to be in answer to my sermon on 'Free Grace.' The sum of what I observed to him was this: 1. That, it was quite imprudent to publish it at all, as being only the putting of weapons into their hands, who loved neither the one nor the other. 2. That, if he was constrained to bear his testimony (as he termed it) against the error I was in, he might have done it by publishing a treatise on this head, without ever calling my name in question. 3. That, what he had published was a mere burlesque upon an answer, leaving four of my eight arguments untouched, and handling the other four in so gentle a manner, as if he were afraid they would burn his fingers. However, that, 4. He had said enough of what was wholly foreign to the question, to make an open (and, probably, irreparable) breach between him and me; seeing 'for a treacherous wound, and for the betraying of secrets, every friend will depart.'"
The last sentence, of course, refers to Whitefield's imprudent and unfriendly revelation respecting Wesley casting lots to ascertain whether he should "preach and print;" and it is only fair to add, that this was the only part of Whitefield's letter that was "wholly foreign to the question" in debate.
So much in reference to the difference respecting Calvinism. There was, however, another bone of contention—Kingswood School, and the school at Bristol. It seems that Whitefield, somewhat petulantly, had complained of the adornment of the chapel Wesley had built at Bristol, and of the "lodgings" which had been provided in it for him and for his brother. He had found fault, "that the children at Bristol were clothed as well as taught;" and that "those at Kingswood had been neglected." Wesley, in the month of April, 1741, wrote a long letter in reply to these accusations. He tells his old friend, that the only adornment in Bristol chapel consisted of "a piece of green cloth nailed to the desk; and two sconces, for eight candles each, in the middle." In reference to the "lodgings," he says, "There is a little room by the school where I speak to persons who come to me; and a garret, in which a bed is placed for me. And do you grudge me this? Is this the voice of my brother, my son, Whitefield?" The accusation of the children of Kingswood School being neglected is positively denied. "One master and one mistress," writes Wesley, "have been in the house ever since it was capable of receiving them. A second master has been placed there some months since; and I have long been seeking for two proper mistresses; so that as much has been done, if not more, than I can answer to God and man." Wesley concludes his letter thus:—
"You rank all the maintainers of universal redemption with Socinians. Alas! my brother, do you not know that the Socinians allow no redemption at all? that Socinus himself speaks thus: Tota redemptio nostra per Christum metaphora? and says expressly, 'Christ did not die as a ransom for any, but only as an example for mankind'? How easy were it for me to hit many other palpable blots in that which you call an 'Answer' to my sermon! And how above measure contemptible would you then appear to all impartial men, either of sense or learning! But I spare you; mine hand shall not be upon you. The Lord be judge between me and thee! The general tenor both of my public and private exhortations, when I touch thereon at all, as even my enemies know, if they would testify, is, 'Spare the young man, even Absalom, for my sake.'"[429]
Whitefield and Wesley were separated; but, within eighteen months after the publication of Whitefield's letter, their old friendship was entirely re-established; and ever afterwards, to the end of life, Wesley and Whitefield loved each other with a love like that of David and Jonathan. This will be amply shewn in succeeding pages. Meantime, however, Whitefield was in great distress. He, afterwards, wrote as follows:—
"I had written an answer" [to Wesley's sermon on Free Grace], "which, though revised and much approved of by some good and judicious divines, I think had some too strong expressions about absolute reprobation, which the apostle leaves rather to be inferred than expressed. The world was angry with me for writing my letters against the author of 'The Whole Duty of Man' and Archbishop Tillotson; and numbers of my own spiritual children were angry with me for writing my Answer to Mr. Wesley. Instead of having thousands to attend me, scarce one of my spiritual children came to see me from morning to night. Once, at Kennington Common, I had not above a hundred to hear me. Never had I preached in Moorfields on a week-day; but, in the strength of God, I began on Good Friday. For some time, I continued to preach twice a day under one of the trees, and had the mortification of seeing numbers of my spiritual children, who but a twelvemonth ago would have plucked out their eyes for me, running by me whilst preaching, disdaining so much as to look at me; and some of them putting their fingers in their ears, that they might not hear one word I said. Ten thousand times would I rather have died than part with my old friends. It would have melted any heart to have heard Mr. Charles Wesley and me weeping, after prayer, that, if possible, the breach might be prevented. Once I preached in the Foundery, on Gal. iii., but no more. All my work was to begin again. A like scene opened at Bristol, where I was denied preaching in the house I had founded. Busybodies, on both sides, blew up the coals. A breach ensued. But, as both sides differed in judgment, and not in affection, and aimed at the glory of our common Lord, (though on both sides we hearkened too much to tale-bearers,) we were kept from anathematizing each other, and went on in our usual way; being agreed in one point, endeavouring to convert souls to the ever-blessed Mediator."[430]
Thus, in England, Whitefield found trouble; from America he derived joy. Towards the end of the month of March, his two superintendents in the Georgia Orphan House, Messrs. Habersham and Barber, wrote him letters respecting a remarkable religious movement among the children there. Two young men, employed on the estate, had been converted since Whitefield left; and a number of the children had been put into two bands, and were "allowed to spend two or three hours every day in reading, praying, and singing hymns together." One day, Joseph Periam left them in the school picking cotton, when one of them exclaimed, "If we do not believe on the Lord Jesus Christ, we shall all go to hell." At once, the entire company fell upon their knees, and began to pray, "Lord God Almighty, have compassion upon us. Prick us to the heart. Pluck us as firebrands out of the burning. O Lord Jesus Christ, wash us in Thy blood. Take away our hard, stony hearts, and give us hearts of flesh." No wonder that Habersham wrote to Whitefield, saying, "Does not your soul leap for joy, and say, 'Bless the Lord, O my friends, and let us magnify His name together'?"[431]
The Rev. Gilbert Tennent, also, wrote to Whitefield as follows:—
"New York, April 25, 1741.
"Very dear Brother,—In my return homewards, I have been preaching daily, ordinarily three times a day, and sometimes oftener. Through grace, I have met with success much exceeding my expectations. In Boston, there were many hundreds, if not thousands, under soul-concern. When I left that place, many children were deeply affected, and several had received consolation. Some aged persons in church communion, and some open opposers, were convinced; and divers of the young and middle-aged, together with several negroes, were converted. At Charleston, multitudes were awakened. At Cambridge, in the college and town, the shaking among the dry bones was general; and several of the students have received consolation. In these places, I found fruits of your ministry. In Ipswich, there was a general concern among the inhabitants; and here, also, I saw some of the results of your labours. The concern at Newport was very considerable. Divers Quakers and children, with others, came to me, in distress about their souls. At Newhaven, the concern was general, both in the college and town. About thirty students came, on foot, ten miles to hear the word of God. I believe thousands have been awakened. Glory be to God on high!
"I thank you, sir, that you did excite me to this journey. The work of God spreads more and more. My brother William has had remarkable success this winter at Burlington. I hear that there are several Religious Societies formed there. Mr. John Cross has had great success at Staten Island; and many have been awakened by the labours of Mr. Rollinson in divers places of the York government. Mr. Mills has had much success in Connecticut; and Mr. Blair, in Pennsylvania. The Lord bless you, dear brother!
"Gilbert Tennent."[432]