courthouseOLD COURT-HOUSE, PHILADELPHIA.
OLD COURT-HOUSE, PHILADELPHIA.
OLD COURT-HOUSE, PHILADELPHIA.
TennentTENNENT CHURCH, FREEHOLD, N. J. p. 117.
TENNENT CHURCH, FREEHOLD, N. J. p. 117.
TENNENT CHURCH, FREEHOLD, N. J. p. 117.
Dr. Franklin says, "The multitudes of all sects and denominations that attended his sermons were enormous; and it was a matter of speculation with me to observe the influence of his oratory on his hearers, and how much they admired and respected him, notwithstanding his common abuse of them, by assuring them that they were, naturally, half beasts and half devils. It was wonderful to see the change soon made in the manners of our inhabitants. From being thoughtless and indifferent about religion, it seemed as if all the world was growing religious; so that one could not walk through the town in an evening without hearing psalms sung in different families in every street."
A constant attendant on his ministry at this time says, "His hearers were never weary; every eye was fixed on his expressive countenance; every ear was charmed with his melodious voice; every heart captivated with the beauty and propriety of his address. He was no contracted bigot; all denominations partook of his religious charity. Anxious in America for our civil privileges, he was alike solicitous for the spiritual and temporal happiness of mankind. No man since the apostolic age preached oftener or with better success. He was, moreover, a polite gentleman, a faithful friend, an engaging companion, and a sincere Christian. His sermons in the open air lasted about one and a half hours."
Watson, in his "Annals of Philadelphia," speaking of Whitefield's first visit to that city, tells us that he preached to a crowd of fifteen thousand persons on Society hill, and adds, "About the same time he sofar succeeded to repress the usual public amusements, that the dancing-school was discontinued, and the ball and concert rooms were shut up, as inconsistent with the requisitions of the gospel. No less than fourteen sermons were preached on Society hill in the open air in one week, during the session of the Presbyterian church; and the gazette of the day, in noticing the fact, says, 'The change to religion here is altogether surprising, through the influence of Whitefield; no books sell but religious, and such is the general conversation.'"
It is said, that though some gentlemen broke open the assembly-rooms, no company could be induced to visit them. Such was the popularity of Whitefield, that when he left the city, about one hundred and fifty gentlemen accompanied him as far as Chester, fifteen miles from Philadelphia, where he preached to about seven thousand people. At White Clay creek, he preached to eight thousand people, three thousand of whom, it is said, were on horseback. Many complimentary effusions to him appeared in the newspapers, and James Pemberton, a very distinguishedFriend, said of him, "In his conversation he is very agreeable, and has not much of the priest; he frequents no set company."
An old gentleman assured Watson, the annalist, that on one occasion the words, "And he taught them, saying," as pronounced by Whitefield on Society hill, were heard at Gloucester point, a distance by water of two miles.
Abundant reasons might be assigned for our introducing in this place an account of the institutioncalled "the Log college." It has proved the parent of every collegiate and theological institution connected with the large and wealthy body of Presbyterians in this country; it was originated by a family which became especially endeared to Mr. Whitefield; and from his journal, recording his visit to it, we have, in some respects at least, the clearest statement of facts concerning it which history has preserved.
As we have already shown, about one hundred and forty years ago, the state of religion, both in Europe and America, was very low. Nor was the condition of the Presbyterian body an exception. As the late Dr. Alexander, in his interesting volume, called "The Log College," says, "The ministers composing the Presbyterian church in this country were sound in the faith, and strongly attached to the Westminster confession of faith and catechisms, as were also their people; and there were no diversities or contentions among them respecting the doctrines of the gospel; but as to the vital power of godliness, there is reason to believe that it was little known or spoken of. Revivals of religion were nowhere heard of, and an orthodox creed, and a decent external conduct were the only points on which inquiry was made, when persons were admitted to the communion of the church. Indeed, it was very much a matter of course, for all who had been baptized in infancy, to be received into communion at the proper age, without exhibiting or possessing any satisfactory evidence of a change of heart by the supernatural operations of the Holy Spirit. And the habit of their preachers was to addresstheir people as though they were all pious, and only needed instruction and confirmation."
Such was the lamentable state of things when the Rev. William Tennent, sen., an Irish clergyman past the middle stage of life arrived in this country, about the year 1716. After laboring for a season in the state of New York, till about 1721, he received an invitation to settle at Bensalem, where he ministered to the small Presbyterian congregation till 1726, when he was called to Neshaminy, in the same county, where he labored for the rest of his life, living till 1746, when he died, aged seventy-three. In Neshaminy the good man felt that he was called not only to discharge the duties of a preacher and pastor, but to look over the whole country, and to devise means for the extension of the cause of Christ. He had himself four sons, the subjects of divine grace, and blessed with talents for usefulness in the kingdom of the Redeemer, and he felt that when other young men rose up in the church, favored with ministerial talents, they also would need mental cultivation. Hence his determination to erect the humble building of which we now write, which was the first Presbyterian literary and theological institution in this country, the immediate parent of the college at Princeton, and from which, indeed, all similar institutions emanated.
The site of the Log college is about a mile from Neshaminy creek, where the Presbyterian church has long stood. The ground near and around it lies handsomely to the eye, and the more distant prospect is very beautiful; for while there is a considerable extent of fertile, well-cultivated land, nearly level, theview is bounded to the north and west by a range of hills, which have a very pleasing appearance. Mr. Whitefield has left in his "Journal," the only description we have of the building. "The place," says he, "wherein the young men study now, is in contempt called 'the college.' It is a log-house about twenty feet long, and nearly as many broad; and to me it seemed to resemble the school of the old prophets, for their habitations were mean. That they sought not great things for themselves is plain from these passages of Scripture, wherein we are told that each of them took a beam to build them a house; and that at the feast of the sons of the prophets, one of them put on the pot, while the others went to fetch some herbs out of the field. All that we can say of most of our universities is, they are glorious without. From this despised place, seven or eight worthy ministers of Jesus have lately been sent forth; more are almost ready to be sent, and the foundation is now laying for the instruction of many others."
Of the senior Tennent, the founder of the Log college, little more is known than what we have already given. He was a member of the synod of Philadelphia, who were satisfied with his reasons for leaving the Established church of Ireland, and for several years this body cordially coöperated with him in his zealous labors. Their unity of feeling, however, seems to have declined. This we learn from a passage in Whitefield's "Journal," which also gives us a beautiful view of the good old man. "At my return home, was much comforted by the coming of one Mr. Tennent, an old gray-headed disciple and soldier of JesusChrist. He keeps an academy about twenty miles from Philadelphia, and has been blest with four gracious sons, three of which have been, and still continue to be eminently useful in the church of Christ. He brought three pious souls along with him, and rejoiced me by letting me know how they had been evil spoken of for their Master's sake. He is a great friend of Mr. Erskine, of Scotland; and as far as I can learn, both he and his sons are secretly despised by the generality of the synod, as Mr. Erskine and his friends are hated by the judicatories of Edinburgh, and as the Methodist preachers, as they are called, are by their brethren in England."
Not long after this, the Log college was visited by Whitefield, who wrote the account we have already given. He also says, under the date of Nov. 29, 1739, "Set out for Neshaminy, twenty miles distant from Trent Town, where old Mr. Tennent lives, and keeps an academy, and where I was to preach to-day, according to appointment. About twelve o'clock, we came thither, and found about three thousand people gathered together in the meeting-house yard. Mr. William Tennent, junior, an eminent servant of Jesus Christ, because we stayed beyond the time appointed, was preaching to them. When I came up, he soon stopped; sung a psalm, and then I began to speak as the Lord gave me utterance. At first, the people seemed unaffected, but in the midst of my discourse, the power of the Lord Jesus came upon me, and I felt such a struggling within myself for the people as I scarce ever felt before. The hearers began to be melted down immediately, and to cry much; and we hadgood reason to hope the Lord intended good for many. After I had finished, Mr. Gilbert Tennent gave a word of exhortation, to confirm what had been delivered. At the end of his discourse, we sung a psalm, and dismissed the people with a blessing; O that the people may say Amen to it. After our exercises were over, we went to old Mr. Tennent's, who entertained us like one of the ancient patriarchs. His wife, to me seemed like Elizabeth, and he like Zachary; both, as far as I can learn, walk in the commandments and ordinances of the Lord blameless. Though God was pleased to humble my soul, so that I was obliged to retire for a while, yet we had sweet communion with each other, and spent the evening in concerting what measures had best be taken for promoting our dear Lord's kingdom. It happened very providentially that Mr. Tennent and his brethren are appointed to be a presbytery by the synod, so that they intend bringing up gracious youths, and sending them out from time to time into the Lord's vineyard."
We may be permitted to add here, that among the ministers sent out by Mr. Tennent, from the Log college, to preach the gospel, were his four sons, Gilbert, William, John, and Charles, the Rev. Messrs. Samuel Blair, John Blair, Charles Beatty, and Rev. Dr. Samuel J. Finley, President of Princeton College; of some of these excellent men the reader will hear again in the course of this volume.
In reference to his first visit to Philadelphia, Whitefield thus writes: "I have scarcely preached among them, but I have seen a stirring among thedry bones. Go where I will, I find people with great gladness receive me into their houses. Sometimes I think I am speaking to stocks and stones; but before I have done, the power of the Lord comes over them, and I find I have been ploughing up some fallow ground, in a place where there has been a great famine of the word of God. But as God's word increases, so will the rage and opposition of the devil. Scoffers seem to be at a stand what to say. They mutter in coffee-houses, give a curse, drink a barrel of punch, and then cry out against me for not preaching more morality. Poor men, if God judges them, as he certainly will do, bytheirmorality, out of their own mouths will he condemn them. Their morality, falsely so called, will prove their damnation. God has enlarged my heart to pray. Tears trickle down my face, and I am in great agony; but the Lord is pleased to set his seal to what he enables me to deliver. Amid cries and groans in the congregation, God gives me much freedom of speech. Many people and many ministers weep. My own soul is much carried out. I preached to a vast assembly of sinners; nearly twelve thousand were collected; and I had not spoken long, before I perceived numbers melting; as I proceeded, the power increased, and thousands cried out; never before did I see so glorious a sight. Oh, what strong crying and tears were poured forth after the dear Lord Jesus! Some fainted; and when they had gotten a little strength, they would hear and faint again. Never was my soul filled with greater power. Oh, what thoughts and words did God put into my heart. As great, if not greater commotion was inthe hearts of the people. Look where I would, most were drowned in tears."
An aged man who was living in 1806, and who well remembered the scenes he witnessed, bore testimony that after this visit of the great evangelist, public worship was regularly celebrated in Philadelphia twice a day for a whole year; and that on the Lord's day it was celebrated three, and frequently four times in each church. He said there were not less than twenty-six societies regularly held for prayer and Christian conference.
Such was the influence of Whitefield, not only in Philadelphia, but throughout the colony of Pennsylvania, that in the city attention to commerce was suspended, and in the country the cultivation of the land for the time being was abandoned, that people might hear him proclaim the gospel of the Lord Jesus.
Among other very striking conversions in Philadelphia at this period, was that of a young lady, who had for several years made a public profession of Christianity, but who now became fully convinced that "she was totally unacquainted with vital piety." When Mr. Whitefield began his labors in that city, she was greatly affected by his preaching, on which she constantly attended, and often afterwards told her friends, that after the first sermon she heard him preach, she was ready to say with the woman of Samaria, "Come see a man who told me all things that ever I did." The preacher, she said, so exactly described all the secret workings of her heart, her wishes, and her actions, that she really believed hewas either more than human, or else that he was supernaturally assisted to know her heart. She was not then aware that all depraved hearts are much alike, and that he who in lively colors can paint one, gives a description which will be recognized by many as their own. This young lady once walked twenty miles to hear a sermon from Whitefield; she became a most eminent Christian, and was one of the constituent members of the church organized by Mr. Tennent. She married Mr. Hugh Hodge, who was also one of the seals of Mr. Whitefield's ministry, and a deacon of the church, and for more than sixty years she eminently "adorned the gospel of God in all things."
During this first visit of Mr. Whitefield to Philadelphia, another interesting circumstance occurred. Whitefield preached one evening standing on the steps of the court-house, in Market-street, which became, as we have said, his favorite spot during that and subsequent visits. A youth some thirteen years of age stood near him, and held a lantern for his accommodation; but becoming deeply absorbed in the sermon, and strongly agitated, the lantern fell from his hands, and was dashed in pieces. Those near the boy, observing the cause of the accident, felt specially interested, and for a few moments the meeting was discomposed by the occurrence. Some fourteen years afterwards, Mr. Whitefield, on his fifth visit to this country, was visiting St. George's, in Delaware. He was one day riding out with the Rev. Dr. John Rodgers, then settled as the minister at St. George's, in the closed carriage in which Whitefield generallyrode. Mr. Rodgers asked him whether he recollected the occurrence of the little boy who was so affected with his preaching as to let his lantern fall. Mr. Whitefield replied, "O yes, I remember it well; and have often thought I would give almost any thing in my power, to know who that little boy was, and what had become of him." Mr. Rodgers replied with a smile, "I am that little boy." Mr. Whitefield, with tears of joy, started from his seat, took him in his arms, and with strong emotion remarked, that he was thefourteenthperson then in the ministry whom he had discovered in the course of that visit to America, in whose conversion he had, under God, been instrumental.
From Philadelphia, Whitefield was invited by Mr. Noble to New York; this gentleman being the only person with whom he then had an acquaintance in that city. Upon his arrival, he waited with his friend on the commissary, but he refused to Whitefield the use of the church. This commissary of the bishop, he says, "was full of anger and resentment, and denied me the use of his pulpit before I asked for it. He said they did not want my assistance. I replied, that if they preached the gospel, I wished them good luck: I will preach in the fields; for all places are alike to me." The undaunted evangelist therefore preached in the fields; and on the evening of the same day, to a very thronged and attentive audience, in the Rev. Mr. Pemberton's meeting-house, in Wall-street; and continued to do so twice or three times a day, with apparent success.
Of this visit to New York, and of Whitefield'slabors there, we have a graphic account, furnished by one of his hearers, for "Prince's Christian History." Of the first sermon in the fields, the writer says, "I fear curiosity was the motive that led me and many others into that assembly. I had read two or three of Mr. Whitefield's sermons and part of his Journal, and from them had obtained a settled opinion, that he was a good man. Thus far was I prejudiced in his favor. But then having heard of so much opposition, and many clamors against him, I thought it possible he might have carried matters too far; that some enthusiasm might have mixed itself with his piety, and that his zeal might have exceeded his knowledge. With these prepossessions I went into the fields. When I came there, I saw a great number of people, consisting of Christians of all denominations, some Jews, and a few, I believe, of no religion at all. When Mr. Whitefield came to the place designated, which was a little eminence on the side of a hill, he stood still and beckoned with his hand, and disposed the multitude upon the descent, before, and on each side of him. He then prayed most excellently, in the same manner, I suppose, that the first ministers of the Christian church prayed. The assembly soon appeared to be divided into two companies, the one of which I considered as God's church, and the other the devil's chapel. The first were collected round the minister, and were very serious and attentive; the last had placed themselves in the skirts of the assembly, and spent most of their time in giggling, scoffing, talking, and laughing. I believe the minister saw them, for in his sermon, remarking on the cowardice and shamefacednessin Christ's cause, he pointed towardsthisassembly, and reproached the former, those who seemed to be Christians, with the boldness and zeal with which the devil's vassals serve him. Towards the last prayer the whole assembly appeared more united, and all became hushed and still; a solemn awe and reverence appeared in the faces of most, a mighty energy attending the word. I heard and felt something astonishing and surprising, but I confess I was not at that time fully rid of my scruples. But as I thought I saw a visible presence of God with Mr. Whitefield, I kept my doubts to myself.
"Under this frame of mind, I went to hear him in the evening at the Presbyterian church, where he expounded to above two thousand people within and without doors. I never in my life saw so attentive an audience. All he said was demonstration, life, and power. The people's eyes and ears hung on his lips. They greedily devoured every word. I came home astonished. Every scruple vanished; I never saw nor heard the like; and I said within myself, 'Surely God is with this man, of a truth.' He preached and expounded in this manner twice every day for four days, and his evening assemblies were continually increasing.
"On Sunday morning at eight o'clock, his congregation consisted of about fifteen hundred people; but at night several thousands came together to hear him; and the place being too strait for them, many were forced to go away, and some, it is said, with tears lamented their disappointment. After sermon he left New York at ten at night, to fulfil a promise that hehad made to preach at Elizabethtown, at elevenA. M.the next day."
We give a few paragraphs from the same vigorous pen, relating to the personal manners and the doctrines of our evangelist. "He is a man of a middle stature, of a slender body, of a fair complexion, and of a comely appearance. He is of a sprightly, cheerful temper, and acts and moves with great agility and life. The endowments of his mind are very uncommon; his wit is quick and piercing; his imagination lively and florid; and as far as I can discern, both are under the direction of an exact and solid judgment. He has a most ready memory, and I think speaks entirely without notes. He has a clear and musical voice, and a wonderful command of it. He uses much gesture, but with great propriety. Every accent of his voice, every motion of his bodyspeaks, and both are natural and unaffected. If his delivery is the product of art, it is certainly the perfection of it, for it is entirely concealed. He has a great mastery of words, but studies much plainness of speech.
"His doctrine is rightsterling. I mean, perfectly agreeable to the Articles of the church of England, to which he frequently appeals for the truth of it. He loudly proclaims all men by nature to be under sin, and obnoxious to the wrath and curse of God. He maintains the absolute necessity of supernatural grace to bring men out of this state. He asserts the righteousness of Christ to be the only cause of the justification of the sinner; that this is received by faith; that this faith is the gift of God; that where faith is wrought, it brings the sinner under the deepest sense of hisguilt and unworthiness to the footstool of sovereign grace, to accept of mercy as the free gift of God, only for Christ's sake. He denies that good works have any share in our justification: that indeed they do justify our faith, and necessarily flow from it, as streams from the fountain; but Christ's external righteousness imputed to us, and his inherent righteousness wrought in us, is the only cause of man's salvation. He asserts the absolute necessity of the new birth, where a principle of new life is ingenerated in the heart of man, and an entire change is produced in the temper and disposition of the soul; and that this new production is the work only of God's blessed Spirit. That wherever this change is wrought, it is permanent and abiding, and that the gates of hell shall never prevail against it. He asserts that the special influence and indwelling of the Spirit, was not peculiar to the first Christians, but that it is the common privilege of believers in all ages of the church; that the Holy Spirit is the author of the sanctification and comfort of all God's people; and that, even in these days, if any man have not the spirit of Christ, he is none of his. He said, that to many of his hearers, he feared he spoke in an unknown tongue; that he preached great mysteries; that true Christians knew what he meant, and that all his hearers, if they are saved, must be brought to understand them. These are some of the doctrines which have been attended with such mighty power in this city. This is the doctrine of the martyrs. This they sealed with their blood; notwithstanding that so many in our days have departed from it.
"Mr. Whitefield speaks much of the language of the New Testament; and has an admirable faculty in explaining the Scriptures. He strikes out of them such lights, and unveils those excellencies which surprise his hearers, when he expounds them. He expresses the highest love and concern for the souls of men; and speaks of Christ with the most affectionate appropriation—'My Master! My Lord!' He is no enemy to the innocent freedoms and liberties of the gospel; nor does he affect singularity in indifferent things. He spends not his zeal in trifles, but says, 'The kingdom of God consists not in meats and drinks; but in righteousness, and peace, and joy in the Holy Ghost.' He breathes a most catholic spirit, and prays most earnestly that God would destroy all that bigotry and party zeal which has divided Christians. He supposes some of Christ's flock are to be found under every denomination, and upbraids the uncharitableness of those who confine the church to their own communion. He professes a most sincere love to all those who love our Lord Jesus Christ in sincerity, and declares that he has no design to make a party in religion. He professes that his whole design in preaching the gospel is to bring men to Christ, to deliver them from their false confidences, to raise them from their dead formalities, and to revive primitive Christianity among them; and if he can obtain this end, he will leave them to their liberty, and they may go to what church, and worship God in what form they like best."
While going from Philadelphia to New York, or on his return, Whitefield appears to have preached atMaidenhead, Abington, Neshaminy, Freehold, Burlington, Elizabethtown, and New Brunswick, to many thousands, gathered from various parts, among whom there had been a considerable awakening under the ministry of Mr. Frelinghuysen, a Reformed Dutch minister, and the Rev. Messrs. Tennent, Blair, and Rowland. It was no less pleasing to him than strange to see such congregations in a foreign land; ministers and people shedding tears, sinners struck with awe, and religious persons who had been much persecuted, filled with joy. The oldTennent churchat Freehold, where preached Whitefield, Brainerd, Davies, and other "famous men" of that day, still echoes with the same gospel. In size the building is forty feet by sixty, with three entrances on the larger side. The pulpit is on the north side of the house, immediately opposite the central door, so that the minister faces the width of the church instead of its length. The pulpit is very narrow, and is surmounted with a sounding-board, according to the custom of our fathers. In the middle aisle lie buried the remains of the sainted William Tennent, whose death took place about seven years after that of Whitefield, at the age of seventy-two years. A handsome monumental tablet records the leading dates of his pilgrimage.
Some of our readers may inquire as to the localities honored by Whitefield's preaching in and about the city of New York. We find many records of his discoursing in the open fields of the surrounding country; the old City Exchange, which stood at the foot of Broad-street, near Water-street, and which was built on large arches, was a favorite spot for itinerantpreachers, and for Whitefield among the rest. During his various visits to New York, from 1745 to 1760, he generally preached in the Presbyterian church in Wall-street, which was then the only church of that denomination in the city, and of which the Rev. Dr. Pemberton, from Boston, was the minister. Afterwards, a few years before his death, he was accustomed to preach in the Brick church in Beekman-street; which was then familiarly called the "Brick meeting," and in common parlance, said to be "in the fields;" so little was the city extended at that period. So prosperous was his ministry in New York, that it was found necessary immediately to enlarge the Presbyterian church in Wall-street, by the erection of galleries; and a year or two afterwards it was again enlarged about one-third, in order to accommodate the stated worshippers.
When Whitefield was preaching before a very large number of the seamen of New York, he introduced the following bold apostrophe into his sermon: "Well, my boys, we have a cloudless sky, and are making fine headway over a smooth sea, before a light breeze, and we shall soon lose sight of land. But what means this sudden lowering of the heavens, and that dark cloud arising from beneath the western horizon? Hark! don't you hear the distant thunder? Don't you see those flashes of lightning? There is a storm gathering. Every man to his duty. How the waves rush and dash against the ship! The air is dark. The tempest rages. Our masts are gone! What next?" The unsuspecting tars, reminded of former perils on the deep, as if struck by the powerof magic, arose, and with united voices exclaimed, "Take to the longboat, sir!" The reader may well imagine how this very natural answer would be used by the preacher.
While at New York, Whitefield wrote, "God willing, in about seven months I hope to see New England on my return to Europe. An effectual door is there opened, and no wonder there are many adversaries. Shortly I expect to suffer for my dear Master." And after his return to Philadelphia, he showed his piety and meekness by writing to the Rev. Dr. Pemberton, of New York, "I have been much concerned since I saw you, lest I behaved not with that humility towards you which is due from a babe to a father in Christ; but you know, reverend sir, how difficult it is to meet with success, and not be puffed up with it; and therefore, if any such thing was discernible in my conduct, O pity me, and pray to the Lord to heal my pride. All I can say is, that I desire to learn of Jesus Christ to be meek and lowly in heart; but my corruptions are so strong, and my employ so dangerous, that I am sometimes afraid."
One of the most important incidents of this journey to New York, was the meeting of Whitefield with Gilbert Tennent. Two powerful preachers could hardly resemble each other less; and the great strength of each lay in characteristics in which the other was deficient. In one point, especially, Whitefield felt and recorded his new friend's superiority. He heard Tennent preach. "Never before heard I such a searching sermon. He went to the bottom indeed, and did not 'daub with untempered mortar.' He convinced me,more and more, that we can preach the gospel of Christ no further than we have experienced the power of it in our hearts. I found what a babe and novice I was in the things of God." These men, as Tracy says, having once met, could not but be friends and allies for life; and the effects of their alliance could not fail to be felt by thousands.
Both at Philadelphia and New York, printers applied to Whitefield for copies of his sermons for publication, and two were so issued, in the influence of which their author had cause to rejoice. In an after-period, the celebrated Benjamin Franklin printed Whitefield's "Journal in New England," still extant; a copy of which was sold at auction in Philadelphia in 1855, for about thirty times its original price. His journals, indeed, and his sermons became considerable articles in commerce, and did not a little, amid the comparatively sparse population of the country, to extend both his fame and his usefulness.
But the time was now come when it became important that Whitefield should pursue his course towards Savannah. He could not, however, regret his stay so long on the road. "It is unknown," he says, "what deep impressions have been made on the hearts of hundreds. Many poor sinners have, I trust, been called home, and great numbers are under strong convictions. An opposer told me I had unhinged manygood sort of people. I believe it."
Nor was this the only good he had done. No small sympathy had been excited among Christian people in favor of his orphan family, and a spirit of liberality and of prayer was extensively cherished."They sent me," says the grateful evangelist, "butter, sugar, chocolate, pickles, cheese, and flour, for my orphans; and indeed, I could almost say, they would pluck out their own eyes and give me. O that what God says of the church of Philadelphia may now be fulfilled in the city called after her name—'I know thy works.'"
The ready liberality which everywhere met Whitefield, determined him to pursue his journey by land. He therefore procured a vessel, in which he sent on his family and their supplies to Savannah. Of this sloop, Captain Gladman was master; and a young man who had recently been converted by the preaching of the great evangelist, willingly offered himself as mate. We have already seen that he was accompanied southward as far as Chester by a very large company of gentlemen of Philadelphia; and on his arrival at that place, a court was about to open, but the judges sent him word that they would not commence their business until the sermon, which they expected from him, was over. Nearly a thousand people had travelled from Philadelphia to hear it, and it was thought that those collected from places many miles around, composed an assembly of not less than seven thousand persons. A platform was erected, and it was believed that many of his hearers obtained something infinitely better than the mere gratification of their curiosity.
Among other places at which he preached on this journey, was White Clay creek, endeared to him not only as the place where he first met with his beloved friend William Tennent, but as the residence of a Welsh family who had heard him preach at Cardiffand Kingswood before they emigrated, and who bore, what was to him a fact of endearing interest, the name ofHowell. But during this tour Whitefield had to endure considerable privations and peril in riding through the woods. On one occasion, he heard the wolves "howling like a kennel of hounds" near to the road; on another, he had a narrow escape in trying to cross the Potomac in a storm. Here also he had once to swim his horse, owing to the floods; for it was now the depth of winter. One night, Seward and he lost their way in the woods of South Carolina, and were much alarmed at seeing groups of negroes dancing around large fires. Notwithstanding all the hardships, however, of the journey, no real injury was sustained from it.
Our evangelist at length arrived at Charleston in good health and spirits. But he could not obtain admittance to St. Philip's church; Garden, the commissary, who had once promised to "defend him with life and fortune," was absent, and the curate would not open the doors without his leave. The people, however, had not forgotten him, and the Rev. Josiah Smith, the congregational minister, and the pastor of the French church, at once threw open their houses and pulpits, and rich indeed were the blessings they enjoyed.
The congregations during his present visit to Charleston were large and polite; but he says they presented "an affected finery and gayety of dress and deportment, which I question if the court-end of London could exceed." Before he left, however, there was what he called "a glorious alteration in the audience."Many of them wept; and the hitherto light and airy had visibly strong feelings, as shown in their countenances. Such was their extreme anxiety to hear more from him, that after he had gone to the shore to sail for Georgia, they prevailed on him to preach again.
On the next morning, Whitefield and his companions left Charleston in a canoe for Savannah; and on their way lay on the ground in the woods, surrounded by large fires to keep off the wild beasts. On this fact he makes the reflection, "An emblem, I thought, of the divine love and presence keeping off evils and corruptions from the soul." On his arrival at Savannah, January 11, 1740, he was very happy to meet his family, who had arrived there three weeks before him; and to find, by letters from England, New York, etc., that the work of the Lord prospered. One thing, however, greatly distressed him. The colony of Georgia was reduced even to a much lower state than when he left it, and was deserted by nearly all who could get away. He thought that to employ those who were left, would render them an important service, and that the money thus expended might be the means of keeping them in the colony.
During the absence of Mr. Whitefield from Georgia, Mr. Habersham had fixed on a plot of ground of five hundred acres, about ten miles from Savannah, on which the orphan-house should stand, and had already commenced to clear and stock it. The orphans, in the mean time, were accommodated in a hired house. Whitefield afterwards regretted the course pursued. He found the condition of the orphans so pitiable, andthe inhabitants so poor, that he immediately opened an infirmary, hired a large house at a great rent, and took in, at different times, twenty-four orphans.
In the March following, Whitefield was again at Charleston, where he went to meet his brother, the captain of a ship, from England. Here he was requested by many of the inhabitants to give some account of his poor orphans, which he did in the house of worship occupied by his friend the Rev. Josiah Smith, the first native of South Carolina who received a literary degree. Such was the spirit excited, that the collection amounted to seventy pounds sterling. This was no small encouragement, especially as he had reason to believe that most of it came from those who had received spiritual benefit from his ministry.
But if Whitefield now had his joys in Charleston, so he had also his sorrows. We have seen that in a previous visit to this city, he had considered himself "set for the defence of the gospel." He had remarked, in reference to the twelfth article of the church of England, "Observe, my dear brethren, the words of the article, 'Good works are the fruit of faith, and follow after justification.' How can they then precede, or be in any way the cause of it? No, our persons must be justified, before our performances can be accepted." Commissary Garden, of whom we have already spoken, now seized the opportunity of Whitefield's visit to Charleston, to write him a letter, dated March 17, attacking his doctrine of justification, and challenging him to defend what he had said concerning the bishop of London and his clergy. In this letter, he urged in reply to what the evangelisthad said, "If good works do necessarily spring out of a true and lively faith, and a true and lively faith necessarily precedes justification, the consequence is plain, that good works must not only follow after, but precede justification also." Whitefield replied the next day, "I perceive that you are angry overmuch. Was I never so much inclined to dispute, I would stay till the cool of the day. Your letter more and more confirms me, that my charge against the clergy is just and reasonable. It would be endless to enter into such a private debate as you, reverend sir, seem desirous of. You have read my sermon: be pleased to read it again; and if there be any thing contrary to sound doctrine, or the Articles of the church of England, be pleased to let the public know it from the press; and then let the world judge whether you or my brethren the clergy have been rashly slandered." This was but the commencement of a controversy, in which were concerned Garden of Charleston, and the Rev. Messrs. Croswell and Gee of Boston, portions of which are preserved in the Old South church library, in the latter city; and which was afterwards resumed between Garden and Smith, of Charleston, in the "South Carolina Gazette," as may be seen in the library of the American Antiquarian Society at Worcester, Massachusetts.
In the mean time, Whitefield had returned to Savannah, and on March 25, he laid the first brick of the main building of the orphan-house, which he calledBethesda, that is, a house of mercy. It was built of wood, and measured seventy feet by forty. By this time nearly forty children had been received, to beprovided for with food and raiment; and counting the workmen with these, he had nearly one hundred persons to feed day by day. To do all this he had very little money in the bank; still he was not discouraged, being persuaded that his present duty was to advance the interests of the colony by carrying on his work. "As yet," says he, "I am kept from the least doubting. The more my family increases, the more enlargement and comfort I feel. Set thy almightyfiatto it, O gracious Father, and for thine own name's sake convince us more and more, that thou wilt never forsake those who put their trust in thee." On reviewing this passage fifteen years afterwards, he wrote, "Hitherto, blessed be God, I have not been disappointed of my hope."
We close our present chapter with a very short visit to Charleston. In this city Whitefield had assuredly produced a very extraordinary excitement, and very opposite opinions were entertained in reference to his character and doctrines. On the day after he had laid the first stone of Bethesda, Mr. Smith undertook at Charleston to defend the conduct and character of his beloved friend, in a sermon from Job 32:17: "I said, I will answer also my part; I also will show mine opinion." As this discourse was published during the following June, with a commendatory preface by the Rev. Drs. Colman and Cooper of Boston, and is still highly valued as a piece of contemporary history, we give an extract, particularly as to themannerof the preaching of the great evangelist.
"He is certainly a finished preacher. A noble negligence ran through his style. The passion andflame of his expressions will, I trust, be long felt by many. My pen cannot describe his action and gestures, in all their strength and decencies. He appeared to me, in all his discourses, to be very deeply affected and impressed in his own heart. How did that burn and boil within him, when he spake of the things which he had 'made touching the King.' How was his tongue like the pen of a ready writer, touched as with a coal from the altar. With what a flow of words, what a ready profusion of language, did he speak to us upon the great concerns of our souls. In what a flaming light did he setoureternity before us. How earnestly he pressed Christ upon us. How did he move our passions with the constraining love ofsucha Redeemer. The awe, the silence, the attention which sat upon the face of the great audience, was an argument how he could reign over all their powers. Many thought he spake as never man spake before him. So charmed were the people with his manner of address, that they shut up their shops, forgot their secular business, and laid aside their schemes for the world; and the oftener he preached, the keener edge he seemed to put upon their desires to hear him again.
"How awfully, with what thunder and sound, did he discharge the artillery of heaven upon us. And yet, how could he soften and melt even a soldier of Ulysses with the mercy of God. How close, strong, and pungent were his applications to the conscience; mingling light and heat; pointing the arrows of the Almighty at the hearts of sinners, while he poured in the balm upon the wounds of the contrite, and made broken bones rejoice. Eternal themes, the tremendoussolemnities of our religion, were allaliveupon his tongue. So, methinks—if you will forgive the figure—St. Paul wouldlookand speak in a pulpit. In some such manner, I am tempted to conceive of a seraph, were he sent down to preach among us, and to tell us what things he had seen and heard above.
How bold and courageous did he look. He was no flatterer; he would not suffer men to settle on their lees; and did not prophesy smooth things, nor sew pillows under their arms. He taught the way of God in truth, and regarded not the persons of men. He struck at the politest and most modish of our vices, and at the most fashionable entertainments, regardless of every one's presence, but His in whose name he spoke with this authority. And I dare warrant, if none should go to these diversions until they have answered the solemn questions he put to their consciences, our theatre would soon sink and perish. I freely own he has taken my heart."
At the period when Whitefield laid the cornerstone of his Bethesda, his health was much impaired, and his spirits depressed. But it was necessary that funds should be obtained, to meet the claims now daily made upon him. He had received handsome donations from Charleston, New York, and Philadelphia, yet the urgent demand was for more. He therefore embarked from Charleston for Newcastle, Delaware, in a sloop, and arrived there in about ten days. Passing on from thence to Philadelphia, he found the churches closed against him. The commissary told him that he would lend the church to him no more. The laconic answer of Whitefield was, "The fields are open;" and eight thousand people assembled to hear him the same evening, and ten thousand on the following day. On the following Lord's day morning, he collected one hundred and ten pounds sterling for his "poor orphans," and then went to the Episcopal church, where the commissary preached a sermon on justification by works. As Whitefield was recognized at church, it was naturally expected that in the evening he would answer the sermon; nor was the public expectation disappointed. After his sermon, he collected eighty pounds more for Bethesda.
But far higher success than this attended his labors. Societies for worship were commenced in different parts of the town; not a few began seriously to inquire after the way of salvation; many negroes came to the evangelist with the inquiry, "Have I a soul?" and a church was formed, of which the distinguished Gilbert Tennent was the eminently useful pastor. No less than one hundred and forty, who had undergone a previous strict examination as to their personal piety, were received as constituent members of the church, and large additions were from time to time made to their number.
Several events of special interest occurred during this visit to Philadelphia. Tennent had to tell a series of delightful facts as to the usefulness of Whitefield's former labors. He began to deliberate on a plan for a negro school in Pennsylvania, as he did afterwards also in Virginia, but unexpected difficulties intervened, and both in the end were abandoned. Mr. Jones, the Baptist minister of the city, told Whitefield of the change produced by his former preaching on the minds of two ministers; one of whom stated to his congregation that he had hitherto been deceiving both himself and them, and added, that he could not preach to them at present, but requested them to unite in prayer with him; and the other resigned his charge, to itinerate among the unenlightened villages of New Jersey and elsewhere. Another fact was, that an Indian trader became so impressed with the preaching of Whitefield, that he had given up his business, and was gone to teach the Indians with whom he used to trade. Nor had his usefulness stopped here: he heardof a drinking club, which had attached to it a negro boy remarkable for his powers of mimicry. This boy was directed by the gentlemen who composed the club to exercise his powers on Mr. Whitefield: he did so, but very reluctantly; at length he stood up and said, "I speak the truth in Christ, I lie not; unless you repent, you will all be damned." This unexpected speech had such an effect as to break up the club, which met no more.
We add a few paragraphs from Seward's journal, who soon after sailed for England to promote the interests of Georgia, and who died in the parent country. They date from the 24th to the 26th of April. "Came to Christopher Wigner's plantation in Skippack, where many Dutch people are settled, and where the famous Mr. Spalemburg lately resided. It was surprising to see such a multitude of people gathered together in such a wilderness country, thirty miles distant from Philadelphia. Mr. Whitefield was exceedingly carried out, in his sermon, to press poor sinners to come to Christ by faith, and claim all their privileges; namely, not only righteousness and peace, but joy in the Holy Ghost; and after he had done, our dear friend Peter Bohler preached in Dutch, to those who could not understand Mr. Whitefield in English."
"Before Mr. Whitefield left Philadelphia, he was desired to visit one who was under a deep sense of sin, from hearing him preach. In praying with this person, he was so carried beyond himself, that the whole company, about twenty, seemed to be filled with the Holy Ghost, and magnified the God of heaven."
"Arose at three o'clock, and though Mr. Whitefield was very weak in body, yet the Lord enabled him to ride nearly fifty miles, and to preach to about five thousand people at Amwell, with the same power as usual. Mr. Gilbert Tennent, Mr. Rowland, Mr. Wales, and Mr. Campbell, four godly ministers, met us here."
"Came to New Brunswick. Met Mr. Noble from New York, a zealous promoter of our Lord's kingdom. He said their society at New York was enlarged from seventy to one hundred and seventy, and was daily increasing; and that Messrs. Gilbert and William Tennent, Mr. Rowland, and several others, were hard laborers in our Lord's vineyard."
It will be readily supposed that by this time Whitefield and his movements had become so much a matter of interest as to be frequently discussed in the newspapers of the day.
The "New England Weekly Journal" of April 29, 1740, copies from a Philadelphia paper of April 17: "The middle of last month the Rev. Mr. Whitefield was at Charleston, and preached five times, and collected at one time upwards of £70 sterling for the benefit of the orphan-house in Georgia; and on Sunday last, after ten days' passage from Georgia, he landed at Newcastle, where he preached morning and evening. On Monday morning he preached to about three thousand at Wilmington, and in the evening arrived in this city. On Tuesday evening he preached to about eight thousand on Society hill, and preached at the same place yesterday morning and evening." Then follows a list of his appointments daily to April29, during which time he was to preach at Whitemarsh, Germantown, Philadelphia, Salem, N. J., Neshaminy, Skippack, Frederick township, Amwell, New Brunswick, Elizabethtown, and New York. On May 6th, the Journal copied a Philadelphia notice of April 24th, that he had preached on the previous Sabbath to fifteen thousand hearers, and on Monday at Greenwich and Gloucester, and that he would return to Georgia before visiting New England.
The Journal of May 20th, contains a letter from Whitefield to a friend in England, dated New Brunswick, N. J., April 27. Of his visit to Charleston he says, "A glorious work was begun in the hearts of the inhabitants, and many were brought to cry out, 'What shall we do to be saved?' A fortnight ago, after a short passage of ten days, I landed in Pennsylvania, and have had the pleasure of seeing and hearing that my poor endeavors for promoting Christ's kingdom, when here last, were not altogether in vain in the Lord. I cannot tell you how many have come to me laboring under the deepest convictions, and seemingly truly desirous of finding rest in Jesus Christ. Several have actually received him into their hearts by faith, and have not only righteousness and peace, but joy in the Holy Ghost. In short, the word has run and been much glorified, and many negroes also are in a fair way of being brought home to God. Young ones I intend to buy, and do not despair of seeing a room full of that despised generation, in a short time, singing and making melody with grace in their hearts to the Lord.
"An effectual door is opened for preaching theeverlasting gospel, and I daily receive fresh and most importunate invitations to preach in all the counties round about. God is pleased to give a great blessing to my printed sermons. They are in the hands of thousands in these parts, and are a means of enlightening and building up many in their most holy faith. The clergy, I find, are most offended at me. The commissary of Philadelphia, having gotten a little stronger than when I was here last, has thrown off the mask, denied me the pulpit, and last Sunday preached up an historical faith, and justification by works. But the people only flock the more. The power of God is more visible than ever in our assemblies, and more and more are convinced that I preach the doctrine of Jesus Christ. Some of the bigoted, self-righteous Quakers now also begin to spit out a little of the venom of the serpent. They cannot bear the doctrine of original sin, and of an imputed righteousness as the cause of our acceptance with God. I have not yet met with much opposition from the dissenters; but when I come to tell many of them, ministers as well as people, that they hold the truth in unrighteousness, that they talk and preach of justifying faith, but never felt it in their hearts, as I am persuaded numbers of them have not, then they no doubt will shoot out their arrows, even bitter words."
While on his voyage from Charleston to Newcastle, Whitefield seems to have devoted the 4th of April, 1740, to correspondence on the subject of marriage. "I find," said he, "by experience, that a mistress is absolutely necessary for the due management of my increasing family, and to take off some of that carewhich at present lies upon me." His letters were addressed to a young lady and her parents, connected with a family much devoted to piety. Here, as everywhere else, his heart is transparent. He says to the parents of Miss E——, "I write only because I believe it is the will of God that I should alter my state; but your denial will fully convince me that your daughter is not the person appointed for me. He knows my heart; I would not marry but for him, and in him, for ten thousand worlds."
The next year, having returned to England, Whitefield, like his eminent friend John Wesley, was married, and, like him also, was unhappy in his domestic relation. In each case, the husband exacted a previous pledge that the wife should never prevent the delivery of a single sermon; and this was followed by separation from the wife for weeks, months, or even years, in the prosecution of their arduous labors. In the case of Whitefield, his marriage in Wales, with a widow lady, in 1741, was followed by the birth of a son; previous to which event he had said, in the joy of his heart, that his name should be John, and that he should be a preacher of the everlasting gospel. The first prediction was realized, and when his child was a week old, the good man told his people in the Tabernacle, London, that he would live to preach, and "be great in the sight of the Lord." But alas, at the end of four months John died, and his father very wisely wrote in his journal: "I hope what happened before his birth, and since at his death, has taught me such lessons as, if duly improved, may render his mistaken parent more sober-minded, more experiencedin Satan's devices, and consequently more useful in his future labors in the church of God."
On the death of his wife somewhat suddenly, August 9, 1768, Mr. Whitefield himself preached her funeral sermon, from Romans 8:28: "And we know that all things work together for good to them that love God, to them that are the called according to his purpose." In describing her character, he particularly mentioned her fortitude and courage, and suddenly exclaimed, "Do you remember my preaching in those fields by the stump of the old tree? The multitude was great, and many were disposed to be riotous. At first I addressed them with firmness; but when a gang of desperate banditti drew near, with the most ferocious looks, and horrid imprecations and menaces, my courage began to fail. My wife was then standing behind me, as I stood on the table. I think I hear her now. She pulled my gown"—himself suiting the action to the word, by placing his hand behind him and touching his robe—"and looking up, said, 'George, play the man for your God.' My confidence returned. I again spoke to the multitude with boldness and affection; they became still; and many were deeply affected."
Before we leave Philadelphia, we may relate an instance or two as to the power of his eloquence. Dr. Franklin says, "He had a loud and clear voice, and articulated his words so perfectly that he might be heard and understood to a great distance; especially as his auditors observed the most profound silence. He preached one evening from the top of the court-house steps, which are in the middle of Market-street,and on the west side of Second-street, which crosses it at right angles. Both streets were filled with his hearers to a considerable distance. Being among the hindmost in Market-street, I had the curiosity to learn how far he might be heard by setting backwards down the street towards the river; and I found his voice distinct till I came near Front-street, where some noise in that street obstructed it. Imagine, then, a semicircle of which my distance should be a radius, and that it was filled with auditors, to each of whom I allowed two square feet, I computed that he might well be heard by more than thirty thousand people."
But not only does Franklin bear witness of Whitefield's eloquence as to his voice, but still more strongly as to itspersuasiveness, of which, it seems, he was himself a striking illustration. He says, "I refused to contribute to his orphan-house in Georgia, thinking it injudiciously located. Soon after, I happened to attend one of his sermons, in the course of which I perceived he intended to finish with a collection, and I silently resolved he should get nothing from me. I had in my pocket a handful of copper money, three or four silver dollars, and five pistoles in gold. As he proceeded, I began to soften, and determined to give the copper. Another stroke of his oratory made me ashamed of that, and determined me to give the silver; and he finished so admirably, that I emptied my pocket wholly into the collector's dish, gold and all. At this sermon there was also one of our club; who being of my sentiments respecting the building at Georgia, and suspecting a collection might be intended, had, by precaution, emptied his pocketsbefore he came from home. Towards the conclusion of the discourse, however, he felt a strong inclination to give, and applied to a neighbor, who stood near him, to lend him some money for the purpose. The request was made to, perhaps, the only man in the company who had the firmness not to be affected by the preacher. His answer was, 'At any other time, friend Hodgkinson, I would lend to thee freely; but not now, for thee seems to be out of thy right senses.'"
Whitefield, much as he loved Philadelphia, had now again to leave it. Thus writes the correspondent of the "New England Weekly Journal," at Newcastle, May 15: "This evening Mr. Whitefield went on board his sloop here, to sail for Georgia. On Sunday he preached twice In Philadelphia, and in the evening, when he preached his farewell sermon, it is supposed he had twenty thousand hearers. On Monday he preached at Darby and Chester; on Tuesday, at Wilmington and White Clay creek; on Wednesday, twice at Nottingham; on Thursday, at Fog's Manor and Newcastle. The congregations were much increased since his being here last. The presence of God was much seen in the assemblies, especially at Nottingham and Fog's Manor, where the people were under such deep soul distress, that their cries almost drowned his voice. He has collected in this and the neighboring provinces, about £450 sterling for his orphans in Georgia."
He arrived at Savannah June 5, and most interesting was the manner of his reception. He says, "O what a sweet meeting I had with my dear friends!What God has prepared for me, I know not; but surely I cannot well expect a greater happiness, till I embrace the saints in glory. When I parted, my heart was ready to break with sorrow; but now it almost bursts with joy. O how did each in turn hang upon my neck, kiss, and weep over me with tears of joy! And my own soul was so full of a sense of God's love when I embraced one friend in particular, that I thought I should have expired in the place. I felt my soul so full of a sense of the divine goodness, that I wanted words to express myself. Why me, Lord; why me? When we came to public worship, young and old were all dissolved in tears. After service, several of my parishioners, all my family, and the little children, returned home, crying along the streets, and some could not avoid praying very loud.
"Being very weak in body, I laid myself upon a bed; but finding so many weeping, I rose and betook myself to prayer again. But had I not lifted up my voice very high, the groans and cries of the children would have prevented my being heard. This continued for near an hour; till at last, finding their concern rather increase than abate, I desired all to retire. Then some or other might be heard praying earnestly, in every corner of the house. It happened at this time to thunder and lighten, which added very much to the solemnity of the night. Next day the concern still continued, especially among the girls. I mention the orphans in particular, that their benefactors may rejoice in what God is doing for their souls."
On the 7th of June, he wrote, "I have broughtwith me a Latin master, and on Monday laid the foundation, in the name of the Lord Jesus, for a university in Georgia." On the 28th of the same month, he wrote to a Mr. W. D——, in a style admirably corresponding with the meek spirit we have already seen in his letter to the Rev. Dr. Pemberton, of New York. "I thank you for your kind letters and friendly cautions; and I trust I shall always reckon those my choicest friends, who, in simplicity and meekness, tell me the corruptions of my heart. It is that faithfulness which has endeared J. S—— to me. I think I never was obliged to any one so much before. O my dear brother, still continue faithful to my soul; do not hate me in your heart; in any wise reprove me. Exhort all my brethren to forgive my past, I fear, too imperious carriage; and let them pray that I may know myself to be, what I really am, less than the least of them all."
Whitefield's family at Bethesda had now increased to not less than one hundred and fifty persons, and to advance their interests, it was needful that he should again visit Charleston, where he arrived on the third of July, and immediately commenced preaching, as on former visits. On the following Sabbath, three days after his arrival, he attended the Episcopal church, where, he says, "I heard the commissary preach as virulent and unorthodox, inconsistent a discourse, as ever I heard in my life. His heart seemed full of choler and resentment. Out of the abundance thereof, he poured forth so many bitter words against the Methodists, as he called them, in general, and me in particular, that several who intended to receive thesacrament at his hands, withdrew. Never, I believe, was such a preparation sermon preached before. After sermon, he sent his clerk to desire me not to come to the sacrament till he had spoken with me. I immediately retired to my lodgings, rejoicing that I was accounted worthy to suffer this further degree of contempt for my dear Lord's sake."
The next day, the commissary of the bishop of London issued against Whitefield the following ecclesiastical writ:
"Alexander Garden, lawfully constituted Commissary of the Right Reverend Father in Christ, Edmund, by divine permission Lord Bishop of London, supported by the royal authority underwritten:
"Alexander Garden, To all and singular clerks, and literate persons whomsoever, in and throughout the whole province of South Carolina, wheresoever appointed, Greeting:
"To you, conjunctly and severally, we commit, and strictly enjoining, command, that you do cite, or cause to be cited, peremptorily, George Whitefield, clerk, and presbyter of the Church of England, that he lawfully appear before us, in the parish church of St. Philip, Charleston, and in the judicial place of the same, on Tuesday, the fifteenth day of this instant July, 'twixt the hours of nine and ten in the forenoon, then and there in justice to answer to certain articles, heads, or interrogatories, which will be objected and ministered unto him concerning the mere health of his soul, and the reformation and correction of his manners and excesses, and chiefly for omitting to use the form of prayers prescribed in the Communion-Book;and further to do and receive what shall be just in that behalf, on pain of law and contempt. And what you shall do in the premises, you shall duly certify us, together with these presents.
"Given under our hands and seals of our office, at Charleston, this seventh day of July, in the year of our Lord one thousand seven hundred and forty."
Justice to all parties requires it should be said, that the phrase as to the health of Whitefield'ssoulwas used by Garden not of choice, but in conformity with the forms of English ecclesiastical law; the theory of which is, that ecclesiastical courts are only held to promote the spiritual health or welfare of those who are cited into them. The principal sin of Whitefield was "omitting to use the form of prayer prescribed in the Common Prayer Book." The undisputed matter of fact, as Tracy says, was, that he always used that form when he could obtain an Episcopal church to preach in; but when he was shut out of such pulpits, and was preaching to Baptists, Presbyterians, and Congregationalists, in their own houses of worship, where none of the congregations had prayer books, or knew how to use them, and where the introduction of unaccustomed forms would not have promoted the devotion of the worshippers, he prayed extempore.
On the day this writ was issued, Whitefield preached for Mr. Chanler, "a gracious Baptist minister, about fourteen miles from Charleston;" and twice on the next day "to a large audience in Mr. Osgood's meeting-house, a young Independent minister," at Dorchester; the next day at Dorchester again, and atCharleston in the evening; the next day preached and read prayers in Christ's church, and twice at Charleston the next day, with great success. And now, on July 11th, a citation was served upon him to appear on the fifteenth, as required in the writ.
On the 12th, he preached and read prayers twice on John's island; and on the 13th, which was the Sabbath, he again listened to a sermon from the commissary. Of this sermon Whitefield says, "Had some infernal spirit been sent to draw my picture, I think it scarcely possible that he could paint me in more horrid colors. I think, if ever, then was the time that all manner of evil was spoken against me falsely for Christ's sake. The commissary seemed to ransack church history for instances of enthusiasm and abused grace. He drew a parallel between me and all the Oliverians, Ranters, Quakers, French prophets, till he came down to a family of Dutartes, who lived not many years ago in South Carolina, and were guilty of the most notorious incests and murders."
The next day Whitefield again preached twice; and on Tuesday appeared before the commissary, according to his citation. This is said to have been the first court of the kind ever attempted to be held in any of the colonies. It consisted of the reverend commissary A. Garden, and the Rev. Messrs. Guy, Mellichamp, Roe, and Orr, who, as well as Whitefield himself, and his able advocate, Mr. Andrew Rutledge, respectively showed their want of familiarity with such business, and, after a series of blunders on both sides, the court adjourned to nine o'clock the next morning, to afford Whitefield time to ascertain theextent of the jurisdiction of the bishop and his commissary. How little, however, he studied the subject may be inferred from the fact, that he preached twice during the remainder of the day. The next day, a Mr. Graham appeared as a prosecuting attorney, and Mr. Rutledge as counsel for the respondent. Whitefield made some mistakes, but hints from his quick-sighted advocate and his own adroitness saved him from their consequences; though he contrived to give the court a lecture on the meanness of catching at a word as soon as it was out of his lips, without allowing him time to correct it. He now filed his objection against being judged by the commissary, who, he alleged, was prejudiced against him. This gave rise to new questions: the court adjourned; and the evangelist went to James' island, read prayers, and preached. The next day he again appeared in court, and found that his exceptions were repelled, and that the arbitrators he had asked for would not be appointed. He now appealed to the high Court of Chancery in London, declaring all further proceedings in this court to be null and void. He then retired and read letters which refreshed his spirit, by informing him how "mightily grew the word of God and prevailed" at Philadelphia; and that Mr. Bolton, in Georgia, had nearly fifty negroes learning to read. On the 18th he preached twice, and on the 19th again appeared before the commissary, and bound himself, in a penalty of ten pounds, to prosecute his appeal in London within twelve months. The appeal was never tried, as the ecclesiastical authorities allowed it to die of neglect.
"The court being ended," says Whitefield, in his journal, "the commissary desired to speak with me. I asked him to my lodgings. He chose to walk on a green near the church. His spirit was somewhat calmer than usual; but after an hour's conversation, we were as far from agreeing as before." "All his discourse was so inconsistent and contrary to the gospel of our Lord, that I was obliged to tell him that I believed him to be an unconverted man, an enemy to God, and of a like spirit with the persecutor Saul. At this he smiled; and, after we had talked a long while, we parted, and God gave me great satisfaction that I had delivered my soul in my private conversation with the commissary."
The next day, July 20, was the Sabbath. The commissary preached in his usual style, and Whitefield preached his farewell sermon to the people of Charleston. By his recommendation two or three of the dissenting ministers had instituted a weekly lecture; and the evangelist "advised the people, as the gospel was not preached in church, to go and hear it in the meeting-house." On leaving the city, he summed up, in his journal, the results of his labors in this manner:
"What makes the change more remarkable in the Charleston people is, that they seemed to me, at my first coming, to be a people wholly devoted to pleasure. One well acquainted with their manners and circumstances, told me more had been spent on polite entertainments, than the poor's-rate came to; but now the jewellers and dancing-masters begin to cry out that their craft is in danger. A vast alteration is discerniblein the ladies' dresses. And some, while I have been speaking, have been so convinced of the sin of wearing jewels, that I have seen them with blushes put their hands to their ears, and cover them with their fans. But I hope the reformation has gone farther than externals. Many moral, good sort of men, who before were settled on their lees, have been gloriously awakened to seek after Jesus Christ; and many a Lydia's heart hath been opened to receive the things that were spoken. Indeed, the word came like a hammer and a fire. And a door, I believe, will be opened for teaching the poor negroes. Several of them have done their usual work in less time, that they might come to hear me. Many of their owners, who have been awakened, resolved to teach them Christianity. Had I time, and proper schoolmasters, I might immediately erect a negro school in South Carolina, as well as in Pennsylvania. Many would willingly contribute both money and land."
The Baptist church in Charleston at this time was nearly extinct, being reduced to five or six communicants, but Whitefield's success greatly increased their number, and it thus gained strength which it has never lost. It is also gratefully mentioned even now by the church of that denomination at Eutaw, that Whitefield during this visit to South Carolina preached the dedication-sermon of their house of worship.