Six months ago, Whitefield had persuaded Gilbert Tennent to become, pro tempore, an intinerant preacher; and now such was the evangelist's report of his success. Whitefield had consolations, as well as trials. "As cold waters to a thirsty soul, so is good news from a far country" (Prov. xxv. 26).
After his arrival from America, Whitefield remained about six weeks in London, during which, he employed himself in preaching to diminished congregations on Kennington Common, and in Moorfields. He was also summoned to "the Parliament House" to give evidence on Georgia affairs; and also urged his "appeal" against the decision of Commissary Garden's Court in Charleston. He writes:—
"London, April 10, 1741. I have been at the Parliament-house. The Georgia affair was adjourned. The gentlemen seemed apprehensive that my account of the colony would have too much weight. It was somewhat of a trial to be in the House. My 'Appeal' will come to nothing, I believe. I have waited upon the Speaker. He received me kindly."[433]
On April 22, Whitefield left London for Bristol, where he remained a week. The following letters were written during this brief visit; the first and second to friends in London, the third probably to Howell Harris.
"Bristol, April 25, 1741.
"Dear brother Charles" (Wesley) "is more and more rash. He has lately printed some very bad hymns. To-day, I talked with Brother N——. He tells me, that, for three months past, he has not sinned in thought, word, or deed.[434] He says, he is not only free from the power, but the very in-being of sin. He now asserts it is impossible for him to sin. I talked with three women. One said she had been perfect these twelve months; but, alas! she shewed many marks of imperfection whilst I was with her. I asked her if she had any pride. She said, 'No.' I asked if she ever prayed for pardon, at night, for her sins and infirmities. She said, 'No; for she did not commit any sin.' I spoke to another woman, who said she had not sinned in thought, word, or deed, this twelvemonth. I asked her, and every one of the rest, whether they ever used the Lord's Prayer. They were unwilling to answer, but afterwards said, 'Yes.' I asked them whether they used it for themselves, and could say, 'Forgive us our trespasses.' They said, 'No; they used it for others only.'"[435]
Bristol, April 27, 1741.
"My dear Friend and Brother,—On Tuesday, April 22, I left London; and preached, on Wednesday and Thursday morning, at Newbury, to large congregations. On Friday evening, I preached at Bristol; and have continued to do so, twice every day, to great and affected auditories. Great manifestations of the Divine presence have attended my sermons. Praise the Lord, O my soul! My body is sometimes weak, but my soul rejoices in God my Saviour. I find it necessary, through the increase of awakened souls, to get a society room built adjoining our new Tabernacle. I pray God to fill it with His glory; and beg leave to subscribe myself your affectionate friend, brother, and servant in Christ,
"George Whitefield."
"Bristol, April 28, 1741.
"My dear Brother,—Blessed be God for knitting us together in love! It is now a trying time with the church. Our Lord is now chiefly wounded in the house of His friends. The Lord keep us both from a party spirit on one hand, and from too much rashness and positiveness on the other! I speak thus, because you seem offended that some affirm, 'there is no such thing as dominion over indwelling sin, nor rest from working for life wholly.' Now this is certainly true in one sense. We shall never have such a dominion over indwelling sin as to be entirely delivered from the stirring of it; and the greatest saint cannot be assured, but, some time or other, for his humiliation or punishment for unfaithfulness, God may permit it to break out into some actual breach of His law, and in a gross way too. Let us not be high-minded, but fear. It is equally true, that we shall not rest wholly from working for life; for, whilst there is any part of us unregenerate, that part will be always leading us to the old covenant. But I suppose you have been tinctured with the doctrine of sinless perfection. No wonder, therefore, you write thus. As for assurance, I cannot but think, all who are truly converted must know that there was a time in which they closed with Christ; but, then, as so many have died with only a humble hope, and have been under doubts and fears, though they could not but be looked upon as Christians, I am less positive than once I was, lest haply I should condemn some of God's dear children. The farther we go in the spiritual life, the more cool and rational shall we be, and yet more truly zealous. I speak this by experience.
"Many have been convinced in London. I preach here twice daily, to large congregations, with great power. The Lord, I believe, will yet bring mighty things to pass.
"I am, your most affectionate brother,
"George Whitefield."
Passing by the question of Whitefield's orthodoxy, it may be added, that, though his friend Charles Wesley was in Bristol at this period, and was preaching with great success, there seems to have been no intercourse between them. In Whitefield's letters, Wesley is not mentioned; and, in Wesley's Journals, there is no allusion to Whitefield, except, perhaps, in the following paragraph:—
"1741. May 4. I met the bands in Kingswood. One, who, in the fear of God, and mistrust of himself, had heard Mr. W——, assured me, he had preached barefaced reprobation. The people fled from the reprobating lion. But, again and again, as he observed them depart, the preacher of sad tidings called them back, with general offers of salvation. Vain and empty offers indeed! What availed his telling them that, for aught he knew, they might be all elect? He did not believe them all elect; he could not: therefore, he only mocked them with an empty word of invitation; and if God sent him to preach the gospel to every creature, God, according to his scheme, sent him to deceive the greatest part of mankind."[436]