"Hilldown, near Dunbar, June, 1741.
"Reverend and very dear Brother—As our Assembly did last year eject us from our churches, and exclude us from our ministry and legal maintenance, for lifting up our reformation testimony; so, from all I can hear, they have, in May last, appointed several violent intrusions to be made upon Christian congregations; whereby the flock of Christ is scattered more and more upon the mountains. The wandering sheep come with their bleatings to 'The Associate Presbytery;' whereby our work is daily increasing, in feeding and rallying our Master's flock, scattered and offended by the Established Church.
"From this, you will easily see what reason 'The Associate Presbytery' have to say, 'Come over to Scotland, and help us!' We hear that God is with you of a truth; and, therefore, we wish for as intimate a connection with you as possible, for building the fallen tabernacle of David in Britain, and particularly in Scotland when you shall be sent to us.
"This, dear brother, and no party views, is at the bottom of any proposal made by my brother Ralph, in his own name, and in the name of his Associate Brethren. It would be very unreasonable to propose or urge that you should incorporate as a member of our Presbytery, and wholly embark in every branch of our reformation, unless the Father of lights were clearing your way thereunto. All intended by us, at present, is, that, when you come to Scotland, your way may be such as not to strengthen the hands of our corrupt clergy and judicatories, who are carrying on a course of defection, and worrying out a faithful ministry from the land.
"Far be it from us to limit your great Master's commission to preach the gospel to every creature. We ourselves preach the gospel to all, promiscuously, who are willing to hear us; but we preach not upon the call and invitation of the ministers, but of the people, which, I suppose, is your own practice now in England. Should this also be your way when you come to Scotland, it could do 'The Associate Presbytery' no manner of harm. But if, besides, you could find freedom to company with us, to preach with us and for us, and to accept our advices in your work, while in this country, it might contribute much to weaken the enemy's hand, and to strengthen ours in the work of the Lord, when the strength of the battle is against us.
"I am truly sorry for the Wesleys—to see them so far left to themselves. I have seen your letter to them, and praise the Lord on your behalf, who enables you to stand up so valiantly for the truth, and with so much light and energy.
"I am, etc.,
"Ebenezer Erskine."[455]
Thus the matter stood when Whitefield arrived in Scotland on July 30, 1741. Whatever might be the motives of the two Erskines, one of them sixty years of age, and the other fifty-six, it was scarcely a creditable proceeding to endeavour to inveigle an impulsive young man of six-and-twenty to join himself to their own seceding party. No doubt, they thought, that, in their present difficulties, he might render them important service; for Whitefield was the most popular preacher that England had; but they ought to have remembered, that, however harsh the treatment to which he had been subjected by the Church of which he was an ordained minister, he had never formally severed his connection with that Church; and that he had, again and again, declared his intention to be, at least for some time to come, an itinerant preacher, ready to labour in connection with all churches, but unwilling to become the settled pastor of any one in particular.
Whitefield spent his first night in Scotland with Ralph Erskine, at Dunfermline; who, the next day, wrote to his brother Ebenezer as follows:—
"Dunfermline, July 31, 1741.
"Mr. Whitefield came to me yesternight about ten. I had conversation with him alone this forenoon. I only mention this one thing about his ordination; he owned he then knew no other way, but said he would not have it that way again for a thousand worlds. As to his preaching, he declares he can refuse no call to preach Christ, whoever gives it: were it a Jesuit priest or a Mahomedan, he would embrace it for testifying against them. He preached in my meeting-house this afternoon. The Lord is evidently with him."[456]
Was Ralph Erskine strictly correct in his statement that Whitefield said, if he had life to begin again, he would not be ordained a minister of the Church of England "for a thousand worlds"? Many will doubt this; others will believe it. Let it pass. The reader will welcome Whitefield's own account of the first two services he held in Scotland. In a letter to John Cennick, he wrote:—
"Edinburgh, August 1, 1741.
"My very dear Brother,—As the Messrs. Erskine gave me the first invitation to Scotland, and have been praying for me in the most public, explicit, I could almost say, extravagant manner, for near two years past, I was determined to give them the first offer of my poor ministrations. Accordingly, I went yesterday to Dunfermline, where dear Mr. Ralph Erskine has got a large seceding meeting-house. He received me very lovingly. I preached to his and the town's people,—a very thronged assembly. After I had done prayer, and had named my text, the rustling made by opening the Bibles all at once quite surprised me,—a scene I never was witness to before. Our conversation after sermon, in the house, was such as became the gospel of Christ. They entertained me with various accounts of the 'Seceders'' labours. At one of their late occasions, a woman was so deeply affected, that she was obliged to stop her mouth with a handkerchief to keep herself from crying out. They urged a longer stay, in order to converse more closely, and to set me right about church government, and the solemn league and covenant. I informed them, that, I had given notice of preaching in Edinburgh; but, as they desired it, I would, in a few days, return, and meet 'The Associate Presbytery,' in Mr. Ralph Erskine's house. This was agreed on.
"Dear Mr. Erskine accompanied me, and, this evening, I preached, to many thousands, in a place called the Orphan House Park. The Lord was there. Immediately after sermon, a large company, among whom were some of the nobility, came to salute me. Amidst our conversation, came in a portly, well-looking Quaker, nephew of Messrs. Erskine, formerly a Baptist minister in the north of England, who, taking me by the hand, said, 'Friend George, I am as thou art. I am for bringing all to the life and power of the ever-living God; and, therefore, if thou wilt not quarrel with me about my hat, I will not quarrel with thee about thy gown.' In this respect, I wish all, of every denomination, were thus minded.
"I find God has blessed my work in these parts. I am most cordially received by many who love the Lord Jesus. I have just been in company with a nobleman, who, I believe, truly fears God; and also with a lady of fashion, who discovers a Christian spirit. I already hear of great divisions; but Jesus knows how to bring order out of confusion.
"Be pleased to read this to all in Wine Street" (Bristol), "and remember me kindly to all who love the glorious Redeemer.
"I am, etc.,
"George Whitefield."[457]
In accordance with the intimation given in this letter, Whitefield met "The Associate Presbytery," at Dunfermline, on Wednesday, August 5, 1741. The ministers present were the Rev. Messrs. Ralph and Ebenezer Erskine, Moncrieff, Gibb, Thomas and James Mair, and Clarkson. Two elders were also present, namely, Messrs. James Wardlaw and John Mowbray.[458]
Three days after this conference was held, Whitefield gave the following account of it, to his friend Mr. Noble, of New York:—
"Edinburgh, August 8, 1741.
"My dear Brother,—'The Associate Presbytery' are so confined that they will not so much as hear me preach, unless I will join with them. Mr. Ralph Erskine, indeed, did hear me, and went with me into the pulpit of the Cannongate Church. The people were ready to shout for joy; but, I believe, it gave offence to his associates.
"I met most of them, according to appointment, on Wednesday last. A set of grave venerable men! They soon proposed to form themselves into a presbytery, and were proceeding to choose a moderator. I asked them for what purpose? They answered, to discourse, and set me right about the matter of church government, and the Solemn League and Covenant. I replied, they might save themselves that trouble, for I had no scruples about it; and that settling church government, and preaching about the Solemn League and Covenant, was not my plan. I then told them something of my experience, and how I was led out into my present way of acting. One, in particular, said he was deeply affected; and dear Mr. Erskine desired they would have patience with me; for that, having been born and bred in England, and having never studied the point, I could not be supposed to be so perfectly acquainted with the nature of their covenants. One, much warmer than the rest, immediately replied, 'that no indulgence was to be shewn me; that England had revolted most with respect to church government; and that I, born and educated there, could not but be acquainted with the matter now in debate.' I told him, I had never yet made the Solemn League and Covenant the object of my study, being busy about matters, as I judged, of greater importance. Several replied, that every pin of the tabernacle was precious. I said, that, in every building, there were outside and inside workmen; that the latter, at present, was my province; that if they thought themselves called to the former, they might proceed in their own way, and I should proceed in mine. I then asked them seriously, what they would have me to do? The answer was, that I was not desired to subscribe immediately to the Solemn League and Covenant, but to preach only for them till I had further light. I asked, why only for them? Mr. Ralph Erskine said, 'they were the Lord's people.' I then asked, whether there were no other Lord's people but themselves; and, supposing all others were the devil's people, they certainly had more need to be preached to; and, therefore, I was more and more determined to go out into the highways and hedges; and that, if the Pope himself would lend me his pulpit, I would gladly proclaim the righteousness of Jesus Christ therein. Soon after this, the company broke up; and one of these, otherwise venerable men, immediately went into the meeting-house, and preached upon these words, 'Watchman, what of the night? Watchman, what of the night? The watchman said, The morning cometh, and also the night; if ye will enquire, enquire ye: return, come.' I attended; but the good man so spent himself in the former part of his sermon, in talking against prelacy, the Common Prayer Book, the surplice, the rose in the hat, and such-like externals, that when he came to the latter part of his text, to invite poor sinners to Jesus Christ, his breath was so gone, that he could scarce be heard. What a pity that the last was not first, and the first last!
"The consequence of all this was an open breach. I retired; I wept; I prayed; and, after preaching in the fields, sat down and dined with them, and then took a final leave. At table, a gentlewoman said, she had heard that I had told some people that, 'The Associate Presbytery' were building a Babel. I said, 'Madam, it is quite true; and I believe the Babel will soon fall down about their ears.' But enough of this. Lord, what is man? what the best of men? but men at the best! I think I have now seen an end of all perfection. Our brethren in America, blessed be God! have not so learned Christ. Be pleased to inform them of this letter.
"Ever yours in our common Lord,
"George Whitefield."
The only fact, that can be added to this simple statement, is found in the following extract from a manuscript written by Ebenezer Erskine:—