The spirit breathing in Whitefield’s pamphlet is beautifully Christian; and, wherever he defends himself, he does it most successfully. He confesses, however, that he was wrong, when he said, “Many, nay, most of the New England preachers did not experimentally know Christ;” and, in reference to Tillotson, he says, “I acknowledge that I spake of his person in too strong terms, and too rashly condemned his state, when I ought only to have censured his doctrine.” The following is Whitefield’s concluding paragraph:—
“I write this under the immediate views of a happy eternity; andrejoice in the prospect of that day, wherein I shall appear before a compassionate Judge, who will cover all my infirmities with the mantle of His everlasting righteousness, and graciously accept my poor and weak efforts to promote His kingdom. I beg, reverend sir, an interest in your prayers, that I may glorify God, whether by life or death; and, praying that you may be taught of God to preach the truth as it is in Jesus, turn many to righteousness, and shine in the kingdom of heaven, as the stars in the firmament, for ever and ever, I subscribe myself, reverend and dear sir, your most affectionate, humble servant,
“George Whitefield.”
Other hostile publications must be mentioned. The Congregational ministers of Massachusetts were accustomed to meet at Boston on the day of the opening of the colonial legislature, to converse on matters of general interest, and to hear a sermon from one of their number previously appointed. The convention of 1743 had for its moderator the Rev. Nathaniel Eells, and by its authority the following was published: “The Testimony of the Pastors of the Churches in the Province of Massachusetts Bay, in New England, at their Annual Convention in Boston, May 25, 1743, against several Errors in Doctrine and Disorders in Practice, which have of late obtained in various parts of the Land.” The doctrinal errors were attaching importance to secret impulses of the mind, without due regard to the written word; that none are converted, but such as know they are converted, and the time when; that assurance is of the essence of saving faith; and that sanctification is no evidence of justification. The disorders in practice were: Ordained ministers and young candidates going from place to place, and preaching without the knowledge, or contrary to the leave, of the stated pastors in such places; private persons of no education and but low attainments, without any regular call, taking upon themselves to be preachers of the word; ordaining or separating persons to the work of the evangelical ministry at large, without any relation to a particular charge; separation from the particular flocks to which persons belong, to join themselves with, and support lay exhorters and itinerants; and assuming the prerogatives of God, to look into the hearts of their neighbours, and to censure their brethren, especially their ministers, as Pharisees and Arminians.
As an antidote to the decisions of this convention, anotherpublication was issued. On the 7th of July, 1743, ninety ministers met at Boston, chose Dr. Sewall as their moderator, and Thomas Prince as their secretary, and published “The Testimony and Advice of an Assembly of Pastors of Churches in New England, at a meeting in Boston, July 7, 1743, occasioned by the late happy Revival of Religion in many parts of the Land.” The “Testimony” was signed by sixty-eight of the ministers present, and was agreed to by forty-five who were absent.
After this there was a convention of laymen, who issued the following: “The Testimony and Advice of a Number of Laymen, respecting Religion and the Teachers of it. Addressed to the Pastors of New England.” The “Testimony” is dated “Boston, September 12, 1743.” Speaking of Whitefield, it says:—
“He came here in September, 1740, and, with indefatigable industry, travelled through this province, preaching, begging, and collecting from town to town. Though he was a man of a weak mind, little learning, and no argument, yet, by means of a somewhat crafty improvement of the advantageous circumstances and character under which he arrived, and by his being somewhat of an orator, and assuming an over-sanctified behaviour, by great diligence, and by preaching frequently memoriter and with a vehemence unusual to the people of this province, he gained upon their passions, and thereby wheedled himself into their affections.”
After sneering at Whitefield as “the grand itinerant,” “the reverend bachelor of arts,” “the reverend youth,” and “the reverend stripling,” the “Testimony” finishes by exhorting the “pastors of New England,” to study the Scriptures, to acquire knowledge, to preach the gospel in its simplicity, to throw aside the use of technical terms, which neither they nor their hearers understand, and not to be “apish imitators of foreigners.”
All these were issued previous to Whitefield’s arrival in 1744; the following were published soon after:—
1. “A Letter from two neighbouring Associations of Ministers in the Country, to the Associated Ministers of Boston and Charlestown, relating to the admission of Mr. Whitefield into their pulpits.” The “letter” was dated December 26, 1744, and had the approbation of nineteen ministers. The following is an extract. Having assumed, as an undisputed truth, that great and grievous disordershad prevailed among the churches, through the influence of itinerants, they ask:—