"As Mr. Whitefield shewed an inclination to proceed to a conference about toleration, it was proposed, that, seeing toleration of all sects is an opinion of his, it was thought fit to consider what is the form of government Christ has laid down in His word. And, agreeably to this, Mr. Whitefield put the question, Whether Presbyterian government be that which is agreeable to the pattern shewn in the mount? and, supposing that it is, whether it excluded a toleration of such as Independents, Anabaptists, and Episcopalians, among whom there are good men? Mr. Ebenezer Erskine said to him, 'Sir, God has made you an instrument of gathering a great multitude of souls to the faith and professing of the gospel throughout England, and also in foreign parts; and now it is fit that you should consider how that body is to be organised and preserved; which cannot be done without following the example of Paul and Barnabas, who, when they had gathered churches by the preaching of the gospel, visited them again, and ordained over them elders in every city; which you cannot do alone, without some two or three met together, in a judicative capacity, in the name of the Lord. Unto all which, Mr. Whitefield replied, that he reckoned it his present duty to go on preaching the gospel without proceeding to any such work. It was urged that, after his death,—the flock might be scattered, and fall into the hands of grievous wolves, without any to care for them. He said, that he, being of the communion of the Church of England, had none to join him in that work; and that he had no freedom to separate from the Church of England, until it excommunicated him."[459]
This is all the authentic information that exists respecting the memorable conference at Dunfermline. It is certainly amusing, and invites criticism; but the reader must form his own judgment of the chief actors in this ecclesiastical assembly. Suffice it to remark here, that, Whitefield's friends of "The Associate Presbytery" became extremely wroth; "From that time, they not only disavowed all connection with him, but preached against him publicly, and even went so far as to stigmatise him as an agent of the devil."[460] This is not an unfounded assertion. In 1742, the Rev. Adam Gibb, one of the members of "The Associate Presbytery," who met Whitefield at Dunfermline on August 5, 1741, published a closely written pamphlet of seventy-five pages, with the following title: "A Warning against countenancing the Ministrations of Mr. George Whitefield, published in the New Church at Bristow, upon Sabbath, June 6, 1742. Together with an Appendix upon the same subject, wherein are shewn, that Mr. Whitefield is no Minister of Jesus Christ; that his call and coming to Scotland are scandalous; that his practice is disorderly, and fertile of disorder; that his whole doctrine is, and his success must be, diabolical; so that people ought to avoid him, from duty to God, to the Church, to themselves, to their fellow-men, to posterity, and to him. By Adam Gibb, Minister of the Gospel at Edinburgh." (12mo.) A few extracts from this sour pamphlet must be given.
"It is no unusual thing with Mr. Whitefield, in his Journals, to apply unto himself things said of and by the Christ of God. In the 'Account of God's Dealings with Him,' he holds himself out as comparable with Christ, at his birth in an inn, in his suffering of thirst, and in the transition from suffering to relief. The general scope of his Journals is to publish and celebrate himself; the matter thereof being generally such as is for no man's advantage, nor worth any man's while to know. He goes through the world preaching as some notable person, or as a general quickener of ministers and people, while standing co-ordinate with none of them; and it is well known, that much of his preaching is employed in publishing his own sin, sufferings, exaltation, achievements, and concern for the salvation of men."
"As this foreigner" (Whitefield) "comes here without any Scripture mission or call, so his known and avowed principles are prelatical, and thus contrary to the word of God. His present ministrations have a direct tendency to introduce among us a latitudinarian scheme; and particularly to make men sceptics as to the discipline and government of the house of God. True, indeed, this is propagated under a very specious pretence,—a pretence of universal charity for good men, that differ about these things. And now matters are come to that pass with many, that it is reckoned uncivil and uncharitable to make any ado about our Reformation standards of discipline and government, though founded in the word of God."
"That Mr. Whitefield is no minister of Christ appears from the manner wherein that office, he professes to bear, is conveyed to him. He derives it from a diocesan bishop, who derives his office from the king, and the king professes not to be a church-officer at all."
"The awful profanation of the Lord's day, which the noise of Mr. Whitefield's ministrations introduces, deserves especial consideration. It is well known, that, on this day, multitudes in Edinburgh wait publicly (and very indecently too) for his appearance, through several hours before the time appointed for it, and that while public worship is exercised through the city, where these people profess no scruple to join. The profanity of this practice needs no proof, and the profanity of countenancing it needs as little."
"The complex scheme of Mr. Whitefield's doctrine is diabolical, as proceeding through diabolical influence, and applied unto a diabolical use, against the Mediator's glory, and the salvation of men. This is the awful point whereunto the whole articles of our charge against him are gathered."
"We conclude, that, all Mr. Whitefield's hearers are exposing themselves to Satanical influence: and, from the preceding reasonings, it follows, that all who espouse his way, must be either the formal subjects of such Satanical operation as we have been considering, or be led by Satan unto blind, unreasonable, and furious contending for that gloomy cause. Is not this, then, most hellish hurt, which they acquire in countenancing him?"
"How awful is the condition and progress of this man, while roaming about far and near, and warmly casting forth floods of doctrine calculated for transmitting devils into the hearts of men! At the same time, God is giving up many ministers, and multitudes of people, to run after him, over the belly of reason and religion; and to publish their embarking with him, better than ever they did with the Christ of God. Thus is he, in the judgment of God, become a plague to their heads, hearts, and eyes, rendering them blind, infatuated, and furious in a new career of apostasy from God. They are evidently given up to the lust of Satan, rendering them either patients, apprentices, or journeymen, with reference to the drug of Satanical doctrine that is now vended among us."
Such was the language used, concerning Whitefield, by one of the very men who, only ten months before, had done their utmost to induce him to identify himself with their "Associate Presbytery."[461] And to shew that he was not an exception among his brethren, it may be added, that, in 1744, "The Associate Presbytery" itself published a long official document of 138 pages, in which, after enumerating the sins of Scotland, they added:—
"The sins and provocations of this land are further increased by the kind reception that many, both ministers and people, have given to Mr. George Whitefield, a professed member and priest of the superstitious Church of England; and by the great entertainment that has been given to latitudinarian tenets, as propagated by him and others; whereby any particular form of church government is denied to be of Divine institution, and also, whereby, under a pretence of catholic love, a scheme is laid for uniting parties of all denominations in church communion, in a way destructive of any testimony for the declarative glory of Immanuel, as Head and King of Zion, and for the covenanted reformation of this Church and land."[462]
To say the least, there was something pitiably mean in this action of the men who had invited Whitefield to visit Scotland. Because he declined to join their sect, they became his calumniating enemies. There can be little doubt that their bigotry enhanced Whitefield's popularity. He spent thirteen weeks in Scotland; and his letters, written during this period, will amply prove what has just been stated. At the risk of being prolix, somewhat copious extracts must be given. At least thirty towns had the benefit of his ministrations, though the first month seems to have been employed in Edinburgh and its immediate neighbourhood. He writes:—
"Edinburgh, August 8, 1741.
"On Sunday evening" (last), "I preached in a field near the Orphan House, to upwards of fifteen thousand people; and on Monday, Friday, and Saturday evenings, to near as many. On Tuesday, I preached in the Cannongate Church; on Wednesday and Thursday, at Dunfermline; and, on Friday morning, at Queen's Ferry. Everywhere the auditories were large, and very attentive. Great power accompanied the Word. Many have been brought under convictions."[463]
To the Rev. Mr. Willison, minister at Dundee, he addressed the following:—
"Edinburgh, August 10, 1741.
"Reverend and dear Sir,—I just now had the pleasure of your letter, for which be pleased to accept my hearty thanks.
"Glory be to free grace! Many are here brought under convictions. The glorious Emmanuel is pleased to clothe His word with power. I am amazed at His loving-kindness, and want heaven and earth to join with me in praising His holy name.
"I wish you would not trouble yourself or me by writing about the corruptions of the Church of England. I believe there is no Church perfect under heaven; but, as God is pleased to send me forth simply to preach the gospel to all, I think there is no need of casting myself out. The divisions in Scotland are affecting, and will occasion great searchings of heart."
To the Rev. Mr. Ogilvie, of Aberdeen, he wrote:—