Mr. Hobby comes to the following conclusion respecting Whitefield: “In most things he is highly commendable; in more justifiable; and in almost all very excusable. I say in almost all, for I am willing to allow Mr. Whitefield has his foibles and imperfections. He is a man of like passions with others. What then—shall I condemn himbecause he is not perfect? Alas! what shall I then do with myself and others? The sun itself has its spots: shall we therefore try to put out the sun? Vain attempt! Or shall I shut my eyes against its light? Ridiculous and absurd! Neither would I shut my eyes against Mr. Whitefield’s excellences, and only open them to behold his weaknesses.”
3. “Invitations to the Rev. Mr. Whitefield from the Eastern Consociation of the County of Fairfield.With a Letter from the Rev. Mr. Samuel Cooke,[119] of Stratfield, in Connecticut, to a Minister in Boston, concerning the former success of Mr. Whitefield’s Ministry there. Boston, 1745.” (8vo. 8 pp.) There is nothing in this publication that deserves special notice, except that Mr. Cooke, on behalf of himself and nine other ministers, whose names and residences are given, earnestly entreats Whitefield to visit the churches of the “Eastern Consociation;” and forwards to Whitefield a minute passed at a meeting held in 1740, inviting him to visit the same churches, but stipulating that he should not make “personal reflections to wound the characters of others, who have been generally well accepted among Christians for piety;” and that he should “not expect them to make collections for his Orphan House in Georgia.”
Such was the literary storm through which Whitefield had to pass when he visited America in 1744. There is much in the publications, so briefly noticed, which invites remark; but want of space precludes comment. It is certainly amusing that liberty-loving Connecticut should pass and enforce the despotic Act it did. Puritanism was becoming as intolerant as prelacy. As to Whitefield’s aspersions of New England ministers, the accusation was scarcely true. He rarely, if ever, mentioned names; but rather denounced, in general terms, the employment of an unconverted ministry. No doubt, in many instances, the pulpits of America were occupied by sincere, earnest, able, godly men; but it is equally certain, that, in many other instances, the ministers were culpably defective. EvenPresident Holyoke seems to admit this; and Dr. Chauncy becomes its apologist. It is also true, that, during Whitefield’s residence in England, the American revival had been disgraced by many scenes of fanatical confusion, and by a bitterness of spirit indulged by some of its converts; but it is difficult to see how absent Whitefield deserved blame for this. It is absolutely false, that Whitefield had been suspended from the ministry, and excluded from the communion of the Church of England. The taunts, likewise, in reference to his Orphan House accounts, were unmerited, inasmuch as he had printed and published a balance-sheet, which his enemies in New England might have read if they had wished. The power and the practice of bishops to license ordained ministers to become itinerant preachers is a point which must be left to Church lawyers. There is, however, one other subject too important to pass unnoticed. In England and in Wales, he and others associated with him had formed a considerable number of Societies, and had employed an earnest band of itinerant preachers and exhorters, and had instituted quarterly and other associations, or conferences. In short, almost without intending it, he had formed a party, he himself being its “moderator,” the Tabernacle, Moorfields, its head-quarters,and the Christian History its literary magazine.[120] Whitefield, however, refrained from the formation of a sect across the Atlantic. He honestly told the faculty of Harvard College, that he had “no intention of setting up a party for” himself; and he faithfully adhered to this declaration. In America, at least, he was not the founder of a sect. It is true, that, in New England and elsewhere, separate congregations were formed in several places, by illiterate, but pious, preachers; but this was not done by the authority and immediate help of Whitefield. These “Separatists” and “New Lights,” as they were called, might have been converted, or benefited by Whitefield’s preaching; but their organizations were their own. In many instances, their former pastors failed to feedthem with the bread of life, and, naturally enough, they sought it somewhere else. Many of these “separate” churches existed long after Whitefield’s death; and some of them warmly welcomed Wesley’s preachers. A member of the Irish conference was induced to become the pastor of one of them, over which he presided for nearly half a century. It is now known as “The Benevolent Congregationalist Church,”and is one of the largest and most wealthy churches in New England.[121]
We must now return to Whitefield’s itinerancy. He was left at Portsmouth, New England, ill and disabled. As soon as possible, he removed to Boston. The following is from Prince’s Christian History, No. xciv.:—
“Saturday, November 24, 1744. The Rev. Mr. Whitefield was so far revived, as to be able to set out from Portsmouth to Boston, whither he came, in a very feeble state, the Monday evening after. Since then, he has been able to preach in several of our largest houses of public worship, particularly the Rev. Dr. Colman’s, Dr. Sewall’s, Mr. Webb’s, and Mr. Gee’s. At Dr. Colman’s request, and the consent of the Church, on the Lord’s-day after his arrival, he administered to them the holy communion. And, last Lord’s-day, he preached for Mr. Cheever, of Chelsea, and administered the holy supper there. The next day, he preached for the Rev. Mr. Emerson, of Maiden. Yesterday, he set out to preach at some towns to the northward. On his return, he proposes to comply with the earnest invitation of several ministers, to go and preach to their congregations in the southern parts of the province. He comes with the same extraordinary spirit of meekness, sweetness, and universal benevolence, as before. In opposition to the spirit of bigotry, he is still for holding communion with all Protestant churches. In opposition to enthusiasm, he preaches a close adherence to the Scriptures, the necessity of trying all impressions by them, and of rejecting whatever is not agreeable to them, as delusions. In opposition to antinomianism, he preaches up all kinds of relative, and religious duties; and, in short, the doctrines of the Church of England, and of the first fathers of this country. As before, he first applies himself to the understandings of his hearers, and then to the affections; and the more he preaches, the more he convinces people of their mistakes about him, and increases their satisfaction.”
To this testimony must now be added extracts from Whitefield’s letters.
“Boston, January 18, 1745.
“You see I am now at Boston, whither I was brought from Piscataqua[122]in a coach and four. The joy with which I was received by the common people, cannot be described; but many of the ministers,—how shy! how different from what they once were! When last in Boston, Governor Belcher was in the chair. He honoured me with great honour, and the clergy paid the nod, and obeyed. In many, I then perceived, it was quite forced; and, I think, when at his table, I whispered to some one, and said, ‘If ever I come again, many of those, who now seem extremely civil, will turn out my open enemies.’ The event has proved, that, in this respect, I have been no false prophet. You know where it is written, ‘There arose a king, who knew not Joseph.’ Freed, therefore, from their former restraint, many have appeared in puris naturalibus. Some occasions of offence had undoubtedly been given whilst I was here, and preached up and down the country. Nothing, however, appeared but a pure, divine power, converting, and transforming people’s hearts, of all ranks, without any extraordinary phenomena attending it. Good Mr. Tennent succeeded me; numbers succeeded him. Lectures were set up in various places. One minister called to another, to help to drag the gospel net; and one would have imagined the millennium was coming. At last, wild-fire broke out and spread itself; and, it must be confessed, that, many good souls, both among clergy and laity, for a while, mistook fancy for faith, and imagination for revelation; and were guilty of great imprudences. What these were, I have not time now to particularize; I can only inform you, that all is laid to me as being the primum mobile, though there was not so much as the appearance of anything of this nature when I left New England last. But, maugre all, my poor labours are yet attended with the usual blessings.”
Whitefield seems to have spent about three months in Boston and its neighbourhood, partly in preaching, and partly in writing pamphlets and sermons for the press.
Hence the following:—