Chapter 18

"Behold the potter and the clay,He forms his vessels as he please;Such is our God, and such are we,The subjects of His high decrees.Doth not the workman's pow'r extendO'er all the mass, which part to choose,And mould it for a nobler end,And which to leave for viler use?May not the sov'reign Lord on highDispense His favours as He will;Choose some to life, while others die,And yet be just and gracious still?What, if to make His terror known,He lets His patience long endure,Suff'ring vile rebels to go on,And seal their own destruction sure?Shall man reply against the Lord,And call his Maker's way unjust,The thunder of whose dreadful wordCan crush a thousand worlds to dust?"

"Behold the potter and the clay,He forms his vessels as he please;Such is our God, and such are we,The subjects of His high decrees.

Doth not the workman's pow'r extendO'er all the mass, which part to choose,And mould it for a nobler end,And which to leave for viler use?

May not the sov'reign Lord on highDispense His favours as He will;Choose some to life, while others die,And yet be just and gracious still?

What, if to make His terror known,He lets His patience long endure,Suff'ring vile rebels to go on,And seal their own destruction sure?

Shall man reply against the Lord,And call his Maker's way unjust,The thunder of whose dreadful wordCan crush a thousand worlds to dust?"

Of set purpose, the theological arguments of both Wesley and Whitefield are here omitted. The reader must besatisfied with those parts of Whitefield's letter that are purely personal.

"Bethesda, in Georgia,December 24, 1740."Reverend and very dear Brother,—God only knows what unspeakable sorrow of heart I have felt on your account, since I left England last. Whether it be my infirmity or not, I frankly confess, that, Jonah could not have gone with more reluctance to Nineveh, than I now take pen in hand to write against you. Were nature to speak, I had rather die than do it; and yet, if I am faithful to God, I must not stand neuter any longer. I am very apprehensive that our common adversaries will rejoice to see us differing among ourselves. But what can I say? The children of God are in danger of falling into error. Nay, numbers have been misled, whom God has been pleased to work upon by my ministry; and a greater number are still calling aloud upon me, to shew also my opinion. I must then shew, that I know no man after the flesh, and that I have no respect of persons, any further than is consistent with my duty to my Lord and Master, Jesus Christ."This letter, no doubt, will lose me many friends. Perhaps God has laid this difficult task upon me, to see whether I am willing to forsake all for Him, or not. From such considerations as these, I think it my duty to bear an humble testimony, and to plead earnestly for the truths which, I am convinced, are clearly revealed in the word of God; in the defence whereof, I must use great plainness of speech, and treat my dearest friends upon earth with the greatest simplicity, faithfulness, and freedom, leaving the consequences of all to God."For some time before, and especially since, my last departure from England, both in public and private, by preaching and printing, you have been propagating the doctrine ofuniversal redemption. And, when I remember how Paul reproved Peter for his dissimulation, I fear I have been sinfully silent too long. O then be not angry with me, dear and honoured sir, if now I deliver my soul, by telling you, that I think, in this, you greatly err."Before I enter upon the discourse, entitled 'Free Grace,' give me leave to notice what, in your preface, you term an indispensable obligation to make it public to all the world. I must own, that, I always thought you were quite mistaken upon that head. The case, you know, stands thus: When you were at Bristol, I think, you received a letter from a private hand, charging you with not preaching the gospel, because you did not preach election. Upon this, you drew a lot: the answer was, 'preach and print.' I have often questioned, as I do now, whether, in so doing, you did not tempt the Lord. A due exercise of religious prudence, without a lot, would have directed you in that matter. Besides, I never heard that you enquired of God, whether or not election was a gospel doctrine. But, I fear, taking it for granted, it was not, you only enquired, whether you should be silent, or preach and print against it?[424]Howeverthis be, the lot came out, 'preach and print;' accordingly, you preached and printed against election. At my desire, you suppressed the publishing of the sermon whilst I was in England; but soon sent it into the world after my departure. O that you had kept it in! However, if that sermon was printed in answer to a lot, I am apt to think, one reason why God should so suffer you to be deceived was, that, hereby a special obligation might be laid upon me faithfully to declare the Scripture doctrine of election."I frankly acknowledge, I believe the doctrine of reprobation, in this view, that God intends to give His saving grace, through Jesus Christ, only to a certain number, and that the rest of mankind, after the fall of Adam, being justly left of God to continue in sin, will at last suffer that eternal death, which is its proper wages."I would not judge of the truth of election, by the experience of any particular persons. If I did, (O bear with me in this foolishness of boasting!) I think I might glory in election. For these five or six years, I have received the witness of God's Spirit. Since that, I have not doubted a quarter of an hour of a saving interest in Jesus Christ. And, if I must speak freely, I believe your fighting so strenuously against the doctrine of election, and pleading so vehemently for a sinless perfection, are among the reasons or culpable causes, why you are kept out of the liberties of the gospel, and from that full assurance of faith, which they enjoy, who have experimentally tasted, and daily feed upon, God's electing, everlasting love.""Dear, dear sir, O be not offended! For Christ's sake, be not rash! Give yourself to reading. Study the covenant of grace. Down with your carnal reasoning! Be a little child; and, then, instead of pawning your salvation, as you have done in a late hymn-book, if the doctrine ofuniversal redemptionbe not true; instead of talking ofsinless perfection, as you have done in the preface to that hymn-book; and instead of making man's salvation to depend on his ownfree will, as you have in this sermon, you will compose a hymn in praise of sovereign distinguishing love. You will caution believers against striving to work a perfection out of their own hearts, and print another sermon the reverse of this, and entitle it, 'Free GraceIndeed.' Free, because not free to all; but free, because God may withhold or give it to whom and when He pleases."Dear sir, as I told you before, so I declare again, nothing but a single regard to the honour of Christ has forced this letter from me. I love and honour you for His sake; and, when I come to judgment, will thank you, before men and angels, for what you have, under God, done for my soul."

"Bethesda, in Georgia,December 24, 1740.

"Reverend and very dear Brother,—God only knows what unspeakable sorrow of heart I have felt on your account, since I left England last. Whether it be my infirmity or not, I frankly confess, that, Jonah could not have gone with more reluctance to Nineveh, than I now take pen in hand to write against you. Were nature to speak, I had rather die than do it; and yet, if I am faithful to God, I must not stand neuter any longer. I am very apprehensive that our common adversaries will rejoice to see us differing among ourselves. But what can I say? The children of God are in danger of falling into error. Nay, numbers have been misled, whom God has been pleased to work upon by my ministry; and a greater number are still calling aloud upon me, to shew also my opinion. I must then shew, that I know no man after the flesh, and that I have no respect of persons, any further than is consistent with my duty to my Lord and Master, Jesus Christ.

"This letter, no doubt, will lose me many friends. Perhaps God has laid this difficult task upon me, to see whether I am willing to forsake all for Him, or not. From such considerations as these, I think it my duty to bear an humble testimony, and to plead earnestly for the truths which, I am convinced, are clearly revealed in the word of God; in the defence whereof, I must use great plainness of speech, and treat my dearest friends upon earth with the greatest simplicity, faithfulness, and freedom, leaving the consequences of all to God.

"For some time before, and especially since, my last departure from England, both in public and private, by preaching and printing, you have been propagating the doctrine ofuniversal redemption. And, when I remember how Paul reproved Peter for his dissimulation, I fear I have been sinfully silent too long. O then be not angry with me, dear and honoured sir, if now I deliver my soul, by telling you, that I think, in this, you greatly err.

"Before I enter upon the discourse, entitled 'Free Grace,' give me leave to notice what, in your preface, you term an indispensable obligation to make it public to all the world. I must own, that, I always thought you were quite mistaken upon that head. The case, you know, stands thus: When you were at Bristol, I think, you received a letter from a private hand, charging you with not preaching the gospel, because you did not preach election. Upon this, you drew a lot: the answer was, 'preach and print.' I have often questioned, as I do now, whether, in so doing, you did not tempt the Lord. A due exercise of religious prudence, without a lot, would have directed you in that matter. Besides, I never heard that you enquired of God, whether or not election was a gospel doctrine. But, I fear, taking it for granted, it was not, you only enquired, whether you should be silent, or preach and print against it?[424]Howeverthis be, the lot came out, 'preach and print;' accordingly, you preached and printed against election. At my desire, you suppressed the publishing of the sermon whilst I was in England; but soon sent it into the world after my departure. O that you had kept it in! However, if that sermon was printed in answer to a lot, I am apt to think, one reason why God should so suffer you to be deceived was, that, hereby a special obligation might be laid upon me faithfully to declare the Scripture doctrine of election.

"I frankly acknowledge, I believe the doctrine of reprobation, in this view, that God intends to give His saving grace, through Jesus Christ, only to a certain number, and that the rest of mankind, after the fall of Adam, being justly left of God to continue in sin, will at last suffer that eternal death, which is its proper wages.

"I would not judge of the truth of election, by the experience of any particular persons. If I did, (O bear with me in this foolishness of boasting!) I think I might glory in election. For these five or six years, I have received the witness of God's Spirit. Since that, I have not doubted a quarter of an hour of a saving interest in Jesus Christ. And, if I must speak freely, I believe your fighting so strenuously against the doctrine of election, and pleading so vehemently for a sinless perfection, are among the reasons or culpable causes, why you are kept out of the liberties of the gospel, and from that full assurance of faith, which they enjoy, who have experimentally tasted, and daily feed upon, God's electing, everlasting love."

"Dear, dear sir, O be not offended! For Christ's sake, be not rash! Give yourself to reading. Study the covenant of grace. Down with your carnal reasoning! Be a little child; and, then, instead of pawning your salvation, as you have done in a late hymn-book, if the doctrine ofuniversal redemptionbe not true; instead of talking ofsinless perfection, as you have done in the preface to that hymn-book; and instead of making man's salvation to depend on his ownfree will, as you have in this sermon, you will compose a hymn in praise of sovereign distinguishing love. You will caution believers against striving to work a perfection out of their own hearts, and print another sermon the reverse of this, and entitle it, 'Free GraceIndeed.' Free, because not free to all; but free, because God may withhold or give it to whom and when He pleases.

"Dear sir, as I told you before, so I declare again, nothing but a single regard to the honour of Christ has forced this letter from me. I love and honour you for His sake; and, when I come to judgment, will thank you, before men and angels, for what you have, under God, done for my soul."

The spirit breathing in this letter is beautiful. The opinions of Whitefield and Wesley were wide apart; but their heartfelt affection for each other was undiminished. Had they been left to themselves, they would lovingly have agreed to differ. John Cennick, a good man, and brave evangelist, was violently prejudiced against the Wesleys, and had more influence with Whitefield than was profitable. Noble-hearted Howell Harris, also, felt so strongly respecting the disagreement, that, in a letter dated October 27, 1740, his godly wrath branded Wesley's opposition of the Calvinian doctrines with the offensive epithet, "hellish infection." Joseph Humphreys, whom Wesley had employed to preach in the Foundery, London, renounced his connection with Methodism's founder, embraced Whitefield's tenets, and became an ardent and active partisan. J. Lewis started the first Methodist newspaper ever published, and succeeded in securing Whitefield, Cennick, Harris, and Humphreys as its principal contributors.[425]Under such circumstances, divisionbecame almost inevitable. Whitefield's letters plainly shew that this was a disaster which he devoutly dreaded; and Wesley, nearly forty years afterwards, declared that he and his brother endeavoured to prevent it. He writes:—

"Who made the division? It was not I. It was not my brother. It was Mr. Whitefield himself; and that notwithstanding all admonitions, arguments, and entreaties. Mr. Whitefield first wrote a treatise against me by name. He sent it to my brother, who endorsed it with these words, 'Put up again thy sword into its place.' It slept a while; but, after a time, he published it. I made no reply. Soon after, Mr. Whitefield preached against my brother and me by name. This he did constantly, both in Moorfields, and in all other public places. We never returned railing for railing, but spoke honourably of him, at all times, and in all places. But is it any wonder, that those who loved us should no longer choose to hear him? Meantime, was it we that turned their hearts against him? Was it nothimself?' It was not merely the difference of doctrine that caused the division. It was rather Mr. Whitefield'smannerwherein he maintained his doctrine, and treated us in every place. Otherwise difference of doctrine would not have created any difference of affection; but he might lovingly have held particular redemption, and we general, to our lives' end. Even when he preached in the very Foundery, and my brother sat by him, he preached the absolute decrees in the most peremptory and offensive manner.[426]What was this, but drawing the sword, and throwing away the scabbard? Who then is chargeable with the contention and division that ensued?"[427]

This seems to bear somewhat hardly against Whitefield; but there is no means of disproving it. Whitefield, naturally impetuous, had impulsive advisers; and, no doubt, with the best intentions, said things which probably he himself afterwards regretted. No zeal is more rabid than that engendered by theological disputes; and, very often, the fierceness of the zeal is increased by the godly earnestness of the disputers.

In one respect, Wesley had thrown down the gage; that is, he had published a sermon against predestination, inwhich Whitefield now believed; but he had not mentioned Whitefield's name, nor had he used a single expression that could be thought to allude to him. He had, also, six weeks before Whitefield's arrival in London, done another thing which partisans might perhaps interpret maliciously. By some means, a private letter, which Whitefield had written to Wesley (and which is referred to, p. 414), had been printed;[428]no doubt, because it condemned Wesley's doctrine of perfection, and the publication of his sermon on "Free Grace." This letter, dated "Boston, September 25, 1740," was printed without either Whitefield's or Wesley's leave; and a great number of copies were distributed in the Foundery, and at its door. Of course, Wesley, at once, perceived the meanness and malice of this proceeding; and wrote:—

"1741. February 1, Sunday. Having procured one of the copies, I related, after preaching, the naked fact to the congregation, and told them, 'I will do just what I believe Mr. Whitefield would, were he here himself.' Upon which I tore it in pieces before them all. Every one who had received it, did the same. So that, in two minutes, there was not a whole copy left. Ah! poor Ahithophel!"

It is highly probable that Whitefield's friends and admirers would resent this public tearing up of one of his epistles; but, remembering the surreptitious character of the whole proceeding, and also the malevolence of the object to be accomplished, every right-minded man will at once acknowledge, that, apart from the thing being done in a place of public worship, there was nothing in Wesley's act to be condemned.

How did the matter end? The following are extracts from Wesley's Journal:—

"1741. March 28, Saturday. Having heard much of Mr. Whitefield's unkind behaviour, since his return from Georgia, I went to him to hear him speak for himself, that I might know how to judge. I much approved of his plainness of speech. He told me, he and I preached two different gospels; and, therefore, he not only would not join with me, or give me the right hand of fellowship, but was resolved publicly to preach against me and my brother, wheresoever he preached at all. Mr. Hall (who went with me) put him in mind of the promise he had made but a few days before, that, whatever his private opinion was, he would never publicly preach against us. He said, that promise was only an effect of human weakness, and he was now of another mind."April 4, Saturday. I believed both love and justice required that I should speak my sentiments freely to Mr. Whitefield, concerning the letter he had published, said to be in answer to my sermon on 'Free Grace.' The sum of what I observed to him was this: 1. That, it was quite imprudent to publish it at all, as being only the putting of weapons into their hands, who loved neither the one nor the other. 2. That, if he was constrained to bear his testimony (as he termed it) against the error I was in, he might have done it by publishing a treatise on this head, without ever calling my name in question. 3. That, what he had published was a mere burlesque upon an answer, leaving four of my eight arguments untouched, and handling the other four in so gentle a manner, as if he were afraid they would burn his fingers. However, that, 4. He had said enough of what was wholly foreign to the question, to make an open (and, probably, irreparable) breach between him and me; seeing 'for a treacherous wound, and for the betraying of secrets, every friend will depart.'"

"April 4, Saturday. I believed both love and justice required that I should speak my sentiments freely to Mr. Whitefield, concerning the letter he had published, said to be in answer to my sermon on 'Free Grace.' The sum of what I observed to him was this: 1. That, it was quite imprudent to publish it at all, as being only the putting of weapons into their hands, who loved neither the one nor the other. 2. That, if he was constrained to bear his testimony (as he termed it) against the error I was in, he might have done it by publishing a treatise on this head, without ever calling my name in question. 3. That, what he had published was a mere burlesque upon an answer, leaving four of my eight arguments untouched, and handling the other four in so gentle a manner, as if he were afraid they would burn his fingers. However, that, 4. He had said enough of what was wholly foreign to the question, to make an open (and, probably, irreparable) breach between him and me; seeing 'for a treacherous wound, and for the betraying of secrets, every friend will depart.'"

The last sentence, of course, refers to Whitefield's imprudent and unfriendly revelation respecting Wesley casting lots to ascertain whether he should "preach and print;" and it is only fair to add, that this was the only part of Whitefield's letter that was "wholly foreign to the question" in debate.

So much in reference to the difference respecting Calvinism. There was, however, another bone of contention—Kingswood School, and the school at Bristol. It seems that Whitefield, somewhat petulantly, had complained of the adornment of the chapel Wesley had built at Bristol, and of the "lodgings" which had been provided in it for him and for his brother. He had found fault, "that the children at Bristol were clothed as well as taught;" and that "those at Kingswood had been neglected." Wesley, in the month of April, 1741, wrote a long letter in reply to these accusations. He tells his old friend, that the only adornment in Bristol chapel consisted of "a piece of green cloth nailed to the desk; and two sconces, for eight candles each, in the middle." In reference to the "lodgings," he says, "There is a little room by the school where I speak to persons who come to me; and a garret, in which a bed is placed for me. And do you grudge me this? Is this the voice of my brother, my son, Whitefield?" The accusation of the children of Kingswood School being neglected is positively denied. "One master and one mistress," writes Wesley, "have been in the house ever since it was capable of receiving them. A second master has been placed there somemonths since; and I have long been seeking for two proper mistresses; so that as much has been done, if not more, than I can answer to God and man." Wesley concludes his letter thus:—

"You rank all the maintainers of universal redemption with Socinians. Alas! my brother, do you not know that the Socinians allow no redemption at all? that Socinus himself speaks thus:Tota redemptio nostra per Christum metaphora?and says expressly, 'Christ did not die as a ransom for any, but only as an example for mankind'? How easy were it for me to hit many other palpable blots in that which you call an 'Answer' to my sermon! And how above measure contemptible would you then appear to all impartial men, either of sense or learning! But I spare you; mine hand shall not be upon you. The Lord be judge between me and thee! The general tenor both of my public and private exhortations, when I touch thereon at all, as even my enemies know, if they would testify, is, 'Spare the young man, even Absalom, for my sake.'"[429]

Whitefield and Wesley were separated; but, within eighteen months after the publication of Whitefield's letter, their old friendship was entirely re-established; and ever afterwards, to the end of life, Wesley and Whitefield loved each other with a love like that of David and Jonathan. This will be amply shewn in succeeding pages. Meantime, however, Whitefield was in great distress. He, afterwards, wrote as follows:—

"I had written an answer" [to Wesley's sermon on Free Grace], "which, though revised and much approved of by some good and judicious divines, I think had some too strong expressions about absolute reprobation, which the apostle leaves rather to be inferred than expressed. The world was angry with me for writing my letters against the author of 'The Whole Duty of Man' and Archbishop Tillotson; and numbers of my own spiritual children were angry with me for writing my Answer to Mr. Wesley. Instead of having thousands to attend me, scarce one of my spiritual children came to see me from morning to night. Once, at Kennington Common, I had not above a hundred to hear me. Never had I preached in Moorfields on a week-day; but, in the strength of God, I began on Good Friday. For some time, I continued to preach twice a day under one of the trees, and had the mortification of seeing numbers of my spiritual children, who but a twelvemonth ago would have plucked out their eyes for me, running by me whilst preaching, disdaining so much as to look at me; and some of them putting their fingers in their ears, that they might not hear one word I said. Ten thousand times would I rather have died than part with my old friends. It would have melted any heart to haveheard Mr. Charles Wesley and me weeping, after prayer, that, if possible, the breach might be prevented. Once I preached in the Foundery, on Gal. iii., but no more. All my work was to begin again. A like scene opened at Bristol, where I was denied preaching in the house I had founded. Busybodies, on both sides, blew up the coals. A breach ensued. But, as both sides differed in judgment, and not in affection, and aimed at the glory of our common Lord, (though on both sides we hearkened too much to tale-bearers,) we were kept from anathematizing each other, and went on in our usual way; being agreed in one point, endeavouring to convert souls to the ever-blessed Mediator."[430]

Thus, in England, Whitefield found trouble; from America he derived joy. Towards the end of the month of March, his two superintendents in the Georgia Orphan House, Messrs. Habersham and Barber, wrote him letters respecting a remarkable religious movement among the children there. Two young men, employed on the estate, had been converted since Whitefield left; and a number of the children had been put into two bands, and were "allowed to spend two or three hours every day in reading, praying, and singing hymns together." One day, Joseph Periam left them in the school picking cotton, when one of them exclaimed, "If we do not believe on the Lord Jesus Christ, we shall all go to hell." At once, the entire company fell upon their knees, and began to pray, "Lord God Almighty, have compassion upon us. Prick us to the heart. Pluck us as firebrands out of the burning. O Lord Jesus Christ, wash us in Thy blood. Take away our hard, stony hearts, and give us hearts of flesh." No wonder that Habersham wrote to Whitefield, saying, "Does not your soul leap for joy, and say, 'Bless the Lord, O my friends, and let us magnify His name together'?"[431]

The Rev. Gilbert Tennent, also, wrote to Whitefield as follows:—

"New York,April 25, 1741."Very dear Brother,—In my return homewards, I have been preaching daily, ordinarily three times a day, and sometimes oftener. Through grace, I have met with success much exceeding my expectations. In Boston, there were many hundreds, if not thousands, under soul-concern. When I left that place, many children were deeply affected, andseveral had received consolation. Some aged persons in church communion, and some open opposers, were convinced; and divers of the young and middle-aged, together with several negroes, were converted. At Charleston, multitudes were awakened. At Cambridge, in the college and town, the shaking among the dry bones was general; and several of the students have received consolation. In these places, I found fruits of your ministry. In Ipswich, there was a general concern among the inhabitants; and here, also, I saw some of the results of your labours. The concern at Newport was very considerable. Divers Quakers and children, with others, came to me, in distress about their souls. At Newhaven, the concern was general, both in the college and town. About thirty students came, on foot, ten miles to hear the word of God. I believe thousands have been awakened. Glory be to God on high!"I thank you, sir, that you did excite me to this journey. The work of God spreads more and more. My brother William has had remarkable success this winter at Burlington. I hear that there are several Religious Societies formed there. Mr. John Cross has had great success at Staten Island; and many have been awakened by the labours of Mr. Rollinson in divers places of the York government. Mr. Mills has had much success in Connecticut; and Mr. Blair, in Pennsylvania. The Lord bless you, dear brother!"Gilbert Tennent."[432]

"New York,April 25, 1741.

"Very dear Brother,—In my return homewards, I have been preaching daily, ordinarily three times a day, and sometimes oftener. Through grace, I have met with success much exceeding my expectations. In Boston, there were many hundreds, if not thousands, under soul-concern. When I left that place, many children were deeply affected, andseveral had received consolation. Some aged persons in church communion, and some open opposers, were convinced; and divers of the young and middle-aged, together with several negroes, were converted. At Charleston, multitudes were awakened. At Cambridge, in the college and town, the shaking among the dry bones was general; and several of the students have received consolation. In these places, I found fruits of your ministry. In Ipswich, there was a general concern among the inhabitants; and here, also, I saw some of the results of your labours. The concern at Newport was very considerable. Divers Quakers and children, with others, came to me, in distress about their souls. At Newhaven, the concern was general, both in the college and town. About thirty students came, on foot, ten miles to hear the word of God. I believe thousands have been awakened. Glory be to God on high!

"I thank you, sir, that you did excite me to this journey. The work of God spreads more and more. My brother William has had remarkable success this winter at Burlington. I hear that there are several Religious Societies formed there. Mr. John Cross has had great success at Staten Island; and many have been awakened by the labours of Mr. Rollinson in divers places of the York government. Mr. Mills has had much success in Connecticut; and Mr. Blair, in Pennsylvania. The Lord bless you, dear brother!

"Gilbert Tennent."[432]

Six months ago, Whitefield had persuaded Gilbert Tennent to become,pro tempore, an intinerant preacher; and now such was the evangelist's report of his success. Whitefield had consolations, as well as trials. "As cold waters to a thirsty soul, so is good news from a far country" (Prov. xxv. 26).

After his arrival from America, Whitefield remained about six weeks in London, during which, he employed himself in preaching to diminished congregations on Kennington Common, and in Moorfields. He was also summoned to "the Parliament House" to give evidence on Georgia affairs; and also urged his "appeal" against the decision of Commissary Garden's Court in Charleston. He writes:—

"London, April 10, 1741. I have been at the Parliament-house. The Georgia affair was adjourned. The gentlemen seemed apprehensive that my account of the colony would have too much weight. It was somewhat of a trial to be in the House. My 'Appeal' will come to nothing, I believe. I have waited upon the Speaker. He received me kindly."[433]

On April 22, Whitefield left London for Bristol, wherehe remained a week. The following letters were written during this brief visit; the first and second to friends in London, the third probably to Howell Harris.

"Bristol,April 25, 1741."Dear brother Charles" (Wesley) "is more and more rash. He has lately printed some very bad hymns. To-day, I talked with Brother N——. He tells me, that, for three months past, he has not sinned in thought, word, or deed.[434]He says, he is not only free from thepower, but the veryin-beingof sin. He now asserts it isimpossibleforhimto sin. I talked with three women. One said she had been perfect these twelve months; but, alas! she shewed many marks of imperfection whilst I was with her. I asked her if she had any pride. She said, 'No.' I asked if she ever prayed for pardon, at night, for her sins and infirmities. She said, 'No; for she did not commit any sin.' I spoke to another woman, who said she had not sinned in thought, word, or deed, this twelvemonth. I asked her, and every one of the rest, whether they ever used the Lord's Prayer. They were unwilling to answer, but afterwards said, 'Yes.' I asked them whether they used it for themselves, and could say, 'Forgive us our trespasses.' They said, 'No; they used it for others only.'"[435]

"Bristol,April 25, 1741.

"Dear brother Charles" (Wesley) "is more and more rash. He has lately printed some very bad hymns. To-day, I talked with Brother N——. He tells me, that, for three months past, he has not sinned in thought, word, or deed.[434]He says, he is not only free from thepower, but the veryin-beingof sin. He now asserts it isimpossibleforhimto sin. I talked with three women. One said she had been perfect these twelve months; but, alas! she shewed many marks of imperfection whilst I was with her. I asked her if she had any pride. She said, 'No.' I asked if she ever prayed for pardon, at night, for her sins and infirmities. She said, 'No; for she did not commit any sin.' I spoke to another woman, who said she had not sinned in thought, word, or deed, this twelvemonth. I asked her, and every one of the rest, whether they ever used the Lord's Prayer. They were unwilling to answer, but afterwards said, 'Yes.' I asked them whether they used it for themselves, and could say, 'Forgive us our trespasses.' They said, 'No; they used it for others only.'"[435]

Bristol,April 27, 1741."My dear Friend and Brother,—On Tuesday, April 22, I left London; and preached, on Wednesday and Thursday morning, at Newbury, to large congregations. On Friday evening, I preached at Bristol; and have continued to do so, twice every day, to great and affected auditories. Great manifestations of the Divine presence have attended my sermons. Praise the Lord, O my soul! My body is sometimes weak, but my soul rejoices in God my Saviour. I find it necessary, through the increase of awakened souls, to get a society room built adjoining our new Tabernacle. I pray God to fill it with His glory; and beg leave to subscribe myself your affectionate friend, brother, and servant in Christ,"George Whitefield."

Bristol,April 27, 1741.

"My dear Friend and Brother,—On Tuesday, April 22, I left London; and preached, on Wednesday and Thursday morning, at Newbury, to large congregations. On Friday evening, I preached at Bristol; and have continued to do so, twice every day, to great and affected auditories. Great manifestations of the Divine presence have attended my sermons. Praise the Lord, O my soul! My body is sometimes weak, but my soul rejoices in God my Saviour. I find it necessary, through the increase of awakened souls, to get a society room built adjoining our new Tabernacle. I pray God to fill it with His glory; and beg leave to subscribe myself your affectionate friend, brother, and servant in Christ,

"George Whitefield."

"Bristol,April 28, 1741."My dear Brother,—Blessed be God for knitting us together in love! It is now a trying time with the church. Our Lord is now chiefly wounded in the house of His friends. The Lord keep us both from a party spirit on one hand, and from too much rashness and positiveness on the other! I speak thus, because you seem offended that some affirm, 'there is no such thing as dominion over indwelling sin, nor rest from working for life wholly.' Now this is certainly true in one sense. We shall never have such a dominion over indwelling sin as to be entirely delivered from the stirring of it; and the greatest saint cannot be assured, but, some timeor other, for his humiliation or punishment for unfaithfulness, God may permit it to break out into some actual breach of His law, and in a gross way too. Let us not be high-minded, but fear. It is equally true, that we shall not rest wholly from working for life; for, whilst there is any part of us unregenerate, that part will be always leading us to the old covenant. But I suppose you have been tinctured with the doctrine ofsinless perfection. No wonder, therefore, you write thus. As forassurance, I cannot but think, all who are truly converted must know that there was a time in which they closed with Christ; but, then, as so many have died with only a humble hope, and have been under doubts and fears, though they could not but be looked upon as Christians, I am less positive than once I was, lest haply I should condemn some of God's dear children. The farther we go in the spiritual life, the more cool and rational shall we be, and yet more truly zealous. I speak this by experience."Many have been convinced in London. I preach here twice daily, to large congregations, with great power. The Lord, I believe, will yet bring mighty things to pass."I am, your most affectionate brother,"George Whitefield."

"Bristol,April 28, 1741.

"My dear Brother,—Blessed be God for knitting us together in love! It is now a trying time with the church. Our Lord is now chiefly wounded in the house of His friends. The Lord keep us both from a party spirit on one hand, and from too much rashness and positiveness on the other! I speak thus, because you seem offended that some affirm, 'there is no such thing as dominion over indwelling sin, nor rest from working for life wholly.' Now this is certainly true in one sense. We shall never have such a dominion over indwelling sin as to be entirely delivered from the stirring of it; and the greatest saint cannot be assured, but, some timeor other, for his humiliation or punishment for unfaithfulness, God may permit it to break out into some actual breach of His law, and in a gross way too. Let us not be high-minded, but fear. It is equally true, that we shall not rest wholly from working for life; for, whilst there is any part of us unregenerate, that part will be always leading us to the old covenant. But I suppose you have been tinctured with the doctrine ofsinless perfection. No wonder, therefore, you write thus. As forassurance, I cannot but think, all who are truly converted must know that there was a time in which they closed with Christ; but, then, as so many have died with only a humble hope, and have been under doubts and fears, though they could not but be looked upon as Christians, I am less positive than once I was, lest haply I should condemn some of God's dear children. The farther we go in the spiritual life, the more cool and rational shall we be, and yet more truly zealous. I speak this by experience.

"Many have been convinced in London. I preach here twice daily, to large congregations, with great power. The Lord, I believe, will yet bring mighty things to pass.

"I am, your most affectionate brother,"George Whitefield."

Passing by the question of Whitefield's orthodoxy, it may be added, that, though his friend Charles Wesley was in Bristol at this period, and was preaching with great success, there seems to have been no intercourse between them. In Whitefield's letters, Wesley is not mentioned; and, in Wesley's Journals, there is no allusion to Whitefield, except, perhaps, in the following paragraph:—

"1741. May 4. I met the bands in Kingswood. One, who, in the fear of God, and mistrust of himself, had heard Mr. W——, assured me, he had preached barefaced reprobation. The people fled from the reprobating lion. But, again and again, as he observed them depart, the preacher of sad tidings called them back, with general offers of salvation. Vain and empty offers indeed! What availed his telling them that, foraught he knew, they might beallelect? He did not believe them all elect; he could not: therefore, he only mocked them with an empty word of invitation; and if God sent him to preach the gospel to everycreature, God, according to his scheme, sent him todeceivethe greatest part of mankind."[436]

Charles Wesley regarded Whitefield's Calvinism with abhorrence; and Whitefield regarded some of Wesley's doctrines as pernicious heresy. In a letter, dated "Gloucester, May 5, 1741," Whitefield writes: "At Bristol, error is in a great measure put a stop to." And, in another, dated "Bristol,May 16, 1741, he says: "Sad tares have been sown here. It will require some time to pluck them up. The doctrines of the gospel are sadly run down, and most monstrous errors propagated. They assert, that, 'the very in-being of sin must be taken out of us, or otherwise we are not new creatures.' Oh, dear sir, exhort all to pray for us, that I may be faithful to my Lord, and yet be kept gentle in my temper. At present, our dear Lord causes me to triumph in every place."

After paying a short visit to Gloucester, Whitefield returned to Bristol, where he continued till the end of the month of May. There can be no doubt, that, at this time, the Bristol Methodists marshalled themselves under two different banners. Whitefield and Charles Wesley were in the city, but there is no evidence that they ever sought each other's company. Whitefield, as he thought, was successfully plucking up the tares that his former friends, the Wesleys, had sown; and Charles Wesley was labouring with all his might to destroy Whitefield's doctrine of reprobation. He writes:—

"May 19. I am more and more confirmed in the truth by its miserable opposers. I talked lately with Mr. H——," (Humphreys?)[437]"and urged him with this dilemma: 'For what did God make this reprobate—to be damned, or to be saved?' He durst not say that God made even Judas to be damned, and would not say that God made him to be saved. I desired to know for what third end He could make him; but all the answer I could get was, 'It is not a fair question.' Next I asked, 'Whether he that believeth not shall be damned, because he believeth not?' 'Yes,' he answered; and I replied, 'Because he believeth not what?' Here he hesitated, and I was forced to help him out with the Apostle's answer, 'That they all might be damned who believed not the truth.' 'What truth?' I asked again, 'but the truth of the gospel oftheirsalvation? If it is not the gospel oftheirsalvation, and yet theyare bound to believe it, then they are bound to believe a lie, under pain of damnation; and the Apostle should have said, 'That they all might be damned who believednot a lie.' This drove him to assert, that no man was damned foractualunbelief, but only for what he calledoriginal; that is, for not believing before he was born. 'But where,' said I, 'is the justice of this?' He answered, not over-hastily, 'I confess there is a mystery in reprobation.' Or, to put it in Beza's words, which I then read him, 'We believe, though it is incomprehensible, that it is just to damn such as do not deserve it.' Further, I asked him, 'Why does God command all men everywhere to repent? Why does He call, and offer His grace to, reprobates? Why does His Spirit strive with every child of man forsometime, though not always?' I could get no answer, and so read him one of his friend Calvin's: 'God speaketh to them, that they may be the deafer; He gives light to them, that they may be the blinder; He offers instruction to them, that they may be the more ignorant; and uses the remedy, that they maynotbe healed' (Calvin, Instit. l. iii., c. 24). Never did I meet with a more pitiful advocate of a more pitiful cause. And, yet, I believe he could say as much for reprobation as another. I told himhispredestination had got a millstone about its neck, and would infallibly be drowned, if he did not part it from reprobation."[438]

The two Methodist leaders felt strongly on the subject of their respective doctrines; and that their partisans were quite as zealous as their leaders will be evident from the following extracts from Charles Wesley's Journal, written at and about the time of Whitefield's visit to Bristol:—

"May 25. While I was passing by the Bowling-green, a woman cried out, 'The curse of God light upon you,' with such uncommon bitterness, that I could not but turn and stop to bless her. When I asked her why she cursed me, she answered, 'For preaching against Mr. ——.' I had, indeed, a suspicion, from her dialect, that she was one of the self-elect; but stayed heaping coals of fire upon her head, till at last she said, 'God bless you all!'"May 31. To several, God shewed Himself the God of consolation; particularly to two young Welshmen, whom His providence sent hither from Carmarthen. They had heard most dreadful stories of us Arminians, Freewillers, Perfectionists, Papists, which all vanished like smoke when they came to hear with their own ears."June 8. A woman spoke to me of her husband. He was under strong convictions, while he attended the word; but the first time he heard theother gospel, he came homeelect, and, in proof of it,beat his wife. His seriousness was at an end. His work was done. God doth not behold iniquity in Jacob. He uses his wife worse than a Turk (his predestinarian brother), and tells her, if he killed her he could not be damned."

"May 31. To several, God shewed Himself the God of consolation; particularly to two young Welshmen, whom His providence sent hither from Carmarthen. They had heard most dreadful stories of us Arminians, Freewillers, Perfectionists, Papists, which all vanished like smoke when they came to hear with their own ears.

"June 8. A woman spoke to me of her husband. He was under strong convictions, while he attended the word; but the first time he heard theother gospel, he came homeelect, and, in proof of it,beat his wife. His seriousness was at an end. His work was done. God doth not behold iniquity in Jacob. He uses his wife worse than a Turk (his predestinarian brother), and tells her, if he killed her he could not be damned."

Charles Wesley was far more alarmed by the Calvinian controversy than his brother John. The following letter, kindly supplied by Mr. G. Stampe, of Grimsby, has not before been published. It is addressed "To the Rev. Mr. Wesley, at Mr. Hooper's, maltster, Bristol," and is endorsed, in John's handwriting, "September 28, 1741. In a panic about G. W." It begins abruptly, as follows:—

"Extract of a letter from Bristol.—'I am exceedingly afraid lest predestination should be propagated among us in a more subtle and dangerous manner than has hitherto been attempted. Mr. Whitefield preaches holiness very strongly, and "free grace" to all; yet, at the same time, he uses expressions which necessarily imply reprobation. He wraps it up in smoother language than before, in order to convey the poison more successfully. Our Society, on this account, go to hear him, without any scruple or dread. We have sufficiently seen the fatal effects of this devilish doctrine already, so that we cannot keep at too great a distance from it. For my part, by the grace of God, I never will be reconciled to reprobation, nor join with those who hold it. I wish there might be arealandthoroughunion betwixt us.'"O thou eternal Phrygian! I am too full to write or speak! Do you know the value of souls! precious, immortal souls! yet trust them within the sound of predestination? This is outdoing your own outdoings. Stop the plaguejust now, or it will be too late. Send me word, first post, that you have warned our flock from going to hear the other's gospel. O how you are outwitted! The subtle Scots[439](those sons of Zeruiah) are too hard for you. I pity you and those few sheep in the wilderness, who are left to the wolf. For mine, and your own, and theirs, and Christ's sake, open your eyes; regard not fair speeches; renounce your credulity and George Whitefield, till he renounces reprobation. 'But that he does already, and preaches holiness and free grace for all!' And are you, can you be so easily caught? O that virtue of credulity! Send me word, I say, by next post, that you have restrained the unwary; or I shall, on the first preaching night, renounce George Whitefield on the house-top."P.S. When it was told the Grand Turk that all the princes of Christendom were entering into a confederacy against him, he answered, 'When these fingers are joined,' (holding them up,) 'then will the Christians agree.' So the world may say concerning our Societies and the Predestinarians joining against them."I have received a letter from Mr. Hutchins, of Lincoln College, with an order upon his brother to pay you £12 (I think it is). You should send me your order to receive it."Charles Wesley."

"O thou eternal Phrygian! I am too full to write or speak! Do you know the value of souls! precious, immortal souls! yet trust them within the sound of predestination? This is outdoing your own outdoings. Stop the plaguejust now, or it will be too late. Send me word, first post, that you have warned our flock from going to hear the other's gospel. O how you are outwitted! The subtle Scots[439](those sons of Zeruiah) are too hard for you. I pity you and those few sheep in the wilderness, who are left to the wolf. For mine, and your own, and theirs, and Christ's sake, open your eyes; regard not fair speeches; renounce your credulity and George Whitefield, till he renounces reprobation. 'But that he does already, and preaches holiness and free grace for all!' And are you, can you be so easily caught? O that virtue of credulity! Send me word, I say, by next post, that you have restrained the unwary; or I shall, on the first preaching night, renounce George Whitefield on the house-top.

"P.S. When it was told the Grand Turk that all the princes of Christendom were entering into a confederacy against him, he answered, 'When these fingers are joined,' (holding them up,) 'then will the Christians agree.' So the world may say concerning our Societies and the Predestinarians joining against them.

"I have received a letter from Mr. Hutchins, of Lincoln College, with an order upon his brother to pay you £12 (I think it is). You should send me your order to receive it.

"Charles Wesley."

These extracts furnish glimpses of a lamentable state of things in Bristol, where, within the last three years, both Whitefield and the Wesleys had witnessed some of their most glorious triumphs. Old friends were divided, and loving Christians had become furious partisans. In the midst of this unhallowed strife, Whitefield wrote as follows:—

"Bristol, May 16, 1741. I rejoice that God lets you see more and more into the corruptions of your heart. The more perfect you are, the more you will see and bewail your imperfections in thought, word, and deed; the more will you be able to sing, 'In the Lord alone, and not in myself, have I complete righteousness and strength.' The doctrine of electing love is precious to my soul. I am enabled to speak of it feelingly to others. My soul is kept in peace and sweetness. Our Lord's cause needs not noise and rashness. I desire that none of my wild-fire may be mixed with the pure fire of holy zeal coming from God's altar. Brother H——" (Humphreys?)" is more and more enlightened; but, withal, more and more quickened every day. He finds there is no such thing assinlessperfection, and yet is pressing after holiness of heart and life rather more than ever.""Bristol, May 18, 1741. I am just setting out for Wiltshire. The Lord has been much with us. Yesterday, I preached three times. At every sermon, a sweet melting was observed in the congregation. Last evening, I gave your sister the sacrament. She is recovering. I afterwards administered the sacrament at Mr. T——'s, and had a love-feast. Jesus was in the midst of us. I know not but I may come towards London next week. I wonder not at your heaviness. Before every increase of your work, you must expect some trials. Humblings are necessary for your spirit, and mine." (Extract from a letter to John Cennick.)"Bristol, May 23, 1741. The Lord only knows how He will be pleased to dispose of me. Great afflictions I am sure of having; and a sudden death, blessed be God! will not be terrible. I know that my Redeemer liveth. I every day long to see Him, and enjoy Him without interruption for evermore. I desire patiently to wait, till my blessed change shall come. The Lord has been with me here. There is a great awakening in Wiltshire; and the work is most wonderfully carried on in New England. I leave Bristol, and go, through Wiltshire, to London, next Monday. I then purpose going to Staffordshire, and then, through Wales, to Scotland. A wider door than ever is opened for preaching the everlasting gospel.""Bristol, May 23, 1741. I thank you and the other gentlemen for their kind invitation to me to Scotland. I believe it will be near three months before I can see Edinburgh. On Monday, I set out for London; then I purpose to go into Essex, and then to return through Bristol and Wales in my way to you. I intreat all my brethren to pray for me, that I may come in the fulness of the blessing of the gospel of Christ. I am a poor,weak, unworthy worm. God has been with me here, and in Gloucestershire. In Wiltshire there is a great awakening. Oh, dear sir, never was a weak wretch sent on such an important errand. I have many trials, of various kinds. Jesus supports me; Jesus makes me more than conqueror. Dear sir, help me to praise Him."

"Bristol, May 18, 1741. I am just setting out for Wiltshire. The Lord has been much with us. Yesterday, I preached three times. At every sermon, a sweet melting was observed in the congregation. Last evening, I gave your sister the sacrament. She is recovering. I afterwards administered the sacrament at Mr. T——'s, and had a love-feast. Jesus was in the midst of us. I know not but I may come towards London next week. I wonder not at your heaviness. Before every increase of your work, you must expect some trials. Humblings are necessary for your spirit, and mine." (Extract from a letter to John Cennick.)

"Bristol, May 23, 1741. The Lord only knows how He will be pleased to dispose of me. Great afflictions I am sure of having; and a sudden death, blessed be God! will not be terrible. I know that my Redeemer liveth. I every day long to see Him, and enjoy Him without interruption for evermore. I desire patiently to wait, till my blessed change shall come. The Lord has been with me here. There is a great awakening in Wiltshire; and the work is most wonderfully carried on in New England. I leave Bristol, and go, through Wiltshire, to London, next Monday. I then purpose going to Staffordshire, and then, through Wales, to Scotland. A wider door than ever is opened for preaching the everlasting gospel."

"Bristol, May 23, 1741. I thank you and the other gentlemen for their kind invitation to me to Scotland. I believe it will be near three months before I can see Edinburgh. On Monday, I set out for London; then I purpose to go into Essex, and then to return through Bristol and Wales in my way to you. I intreat all my brethren to pray for me, that I may come in the fulness of the blessing of the gospel of Christ. I am a poor,weak, unworthy worm. God has been with me here, and in Gloucestershire. In Wiltshire there is a great awakening. Oh, dear sir, never was a weak wretch sent on such an important errand. I have many trials, of various kinds. Jesus supports me; Jesus makes me more than conqueror. Dear sir, help me to praise Him."

Whitefield and Wesley now had not only separate congregations, but separate meeting-houses. In Bristol, Wesley occupied the chapel which he had built in Broadmead; and in Kingswood, the school-room which had been begun by Whitefield, and completed by himself. As yet, Whitefield had no chapel in Bristol; but, in Kingswood, John Cennick and others assisted him in building a room near the one which Wesley used.[440]In London, Wesley had converted the ruinous old Foundery, near Moorfields, into a place of worship; and now, in 1741, the friends of Whitefield procured a piece of ground close to Wesley's Foundery, and employed a carpenter to build a large temporary shed to screen his Moorfields congregations from the cold and rain. It is a curious fact, that, Whitefield never mentions this erection till it was ready to be opened. Its promoters were Calvinistic Dissenters; and originally it was only intended to be used during the few months he might stay in England, prior to his return to Georgia. Providence, however, had otherwise determined. Notwithstanding its unseemly proximity to Wesley's Foundery, within this wooden fabric, of large dimensions, immense crowds were gathered; a great spiritual awakening took place; a Society was formed; and, during Whitefield's absence, and at the desire of the people, Messrs. Cennick, Adams, Jenkins, Howell Harris, Seagrave, Humphreys, and others, were employed to assist in carrying on the worship, in succession.[441]Two facts respecting this original tabernacle must be remembered: 1. It sprang, not from Whitefield, but from a voluntary movement among his adherents, composed chiefly, if not wholly, of Protestant Dissenters; and, 2. The expense of its erection was borne, not by him, but by them. For twelve years, this wooden shed was Whitefield's metropolitan cathedral. As will beseen hereafter, the history of its society and congregations was chequered; but still, beneath its roof, there were many displays of God's abounding mercy. In 1753, it was superseded by the erection, on the same site, of the substantial brick building which, for more than a hundred years, was used by Whitefield's successors.[442]

This uncouth structure seems to have been opened for public worship about a month after Whitefield's return from America; for, on April 19, 1741, he made collections in it, for his Orphan House, amounting to £23 11s. 1d.[443]It is mentioned in the following letters, the first to James Habersham, at the Orphan House in Georgia, and the second to John Cennick, Whitefield'slocum tenens, at Bristol.

"London,June 1, 1741."My very dear Friend and Brother,—I have sent several letters to Georgia, and lately also a parcel of things for the children. God appears much in our congregations. We seldom have a dry meeting. As to outward things, I never was more embarrassed; but my consolations are equivalent. Praise the Lord, O my soul! I am not apprehensive of any opposition from Government. I have waited on the Speaker. He treated me kindly, and assured me that there would be no persecution in this king's reign.[444]They know I am loyal from principle; but, I believe, I shall yet be greatly humbled. I hope you enjoy peace. May the Lord bless you and the whole household! I am sometimes enabled to pray with great faith for you all. The Lord will yet provide."I am to preach thrice to-day. It is now past five in the morning. I am going to theTabernacle lately erected, for a morning lecture. We have sweet meetings. Blessed be God!"I subscribe myself yours eternally,"George Whitefield."

"London,June 1, 1741.

"My very dear Friend and Brother,—I have sent several letters to Georgia, and lately also a parcel of things for the children. God appears much in our congregations. We seldom have a dry meeting. As to outward things, I never was more embarrassed; but my consolations are equivalent. Praise the Lord, O my soul! I am not apprehensive of any opposition from Government. I have waited on the Speaker. He treated me kindly, and assured me that there would be no persecution in this king's reign.[444]They know I am loyal from principle; but, I believe, I shall yet be greatly humbled. I hope you enjoy peace. May the Lord bless you and the whole household! I am sometimes enabled to pray with great faith for you all. The Lord will yet provide.

"I am to preach thrice to-day. It is now past five in the morning. I am going to theTabernacle lately erected, for a morning lecture. We have sweet meetings. Blessed be God!

"I subscribe myself yours eternally,"George Whitefield."

"London,June 3, 1741."I have enjoyed the especial presence of God ever since I came to London. I preach three times daily. Congregations increase. I am going to have a society room joined to theTabernacle. The Lord is really on our side. O let us be meek and quiet. O let us wait, and we shall see the salvation of God. I preach daily at Deptford. Our dear Master helps me to preach and pray with great power. Your ministryhas been blessed. Let us both give glory to Everlasting Love. Remember me most kindly to all in Wine Street."Ever yours in the blessed Jesus,"George Whitefield."

"London,June 3, 1741.

"I have enjoyed the especial presence of God ever since I came to London. I preach three times daily. Congregations increase. I am going to have a society room joined to theTabernacle. The Lord is really on our side. O let us be meek and quiet. O let us wait, and we shall see the salvation of God. I preach daily at Deptford. Our dear Master helps me to preach and pray with great power. Your ministryhas been blessed. Let us both give glory to Everlasting Love. Remember me most kindly to all in Wine Street.

"Ever yours in the blessed Jesus,"George Whitefield."

To all intents and purposes, Whitefield was now a Dissenting minister. In America, his ministerial associates and friends were almost, without exception, Nonconformists. In England, nearly all the churches were closed against him. Protestant Dissenters had built him a wooden chapel, and, without either the ground or the edifice being rendered sacred by episcopal benedictions, Whitefield became its chief minister. Yea, more, like his friend Wesley, obtaining no help from the English clergy, he hesitated not to employ laymen to occupy his pulpit during his evangelistic wanderings.

"All," says he, "was wonderfully over-ruled for good, and for the furtherance of the gospel. A fresh awakening immediately began. Congregations grew exceeding large; and necessity reconciling me more and more to lay-preaching, I sent, at the people's desire, for Messrs. Cennick, Harris, Seagrave, Humphreys, and others, to assist." (M. S.)

Howell Harris was the first that Whitefield invited to supply his place in London. Hence the following, written soon after the Tabernacle was opened:—

"London,June 6, 1741."My Brother Howell Harris,—I do assure you that my heart is as your heart. I am quite sick ofChristless consenters. They talk, and that is all. I, like you, am heartily despised by most of them. I am resolved to preach against their lukewarmness and worldly-mindedness. May God open my mouth wide when I come to Wales! Outward enemies are now more quiet. Enemies within the church—carnal professors and self-righteous Pharisees—most try us. Let us not fear. Jesus Christ will give us the victory over all."God mightily strengthens me. Our congregations are very large and solemn. I never had greater freedom in preaching."You need not fear my believing any reports to your disadvantage. I love you in the bowels of Jesus Christ. I was not in the least offended when B—— H—— wrote me word that 'you thought in some things I did not act as alittle child.' The more open you are with me the better. If nature and pride rise in my heart, I will go to Jesus, abhor myself, and pray for my dear reprovers."I want to see you face to face. Satan does not love that Christ's ministers should come together. I wish you could come up immediately, and stay in London whilst I am in the country; or, rather, go and preachin Bristol, Gloucester, and Wiltshire, for about a fortnight, and then come up to London. This, I believe, will be best. About that time, God willing, I shall return from Essex; and then we can consult what is best to be done for the cause of our dear Master. I am glad to hear that Brother Rowlands is with you. Go on, in the strength of our dear Lord, and you shall see Satan, like lightning, fall from heaven. Times are not yet dark enough for the dawning of a thorough reformation. At eventide, God speaks."Cease not to pray for yours eternally in Christ Jesus,"George Whitefield."

"London,June 6, 1741.

"My Brother Howell Harris,—I do assure you that my heart is as your heart. I am quite sick ofChristless consenters. They talk, and that is all. I, like you, am heartily despised by most of them. I am resolved to preach against their lukewarmness and worldly-mindedness. May God open my mouth wide when I come to Wales! Outward enemies are now more quiet. Enemies within the church—carnal professors and self-righteous Pharisees—most try us. Let us not fear. Jesus Christ will give us the victory over all.

"God mightily strengthens me. Our congregations are very large and solemn. I never had greater freedom in preaching.

"You need not fear my believing any reports to your disadvantage. I love you in the bowels of Jesus Christ. I was not in the least offended when B—— H—— wrote me word that 'you thought in some things I did not act as alittle child.' The more open you are with me the better. If nature and pride rise in my heart, I will go to Jesus, abhor myself, and pray for my dear reprovers.

"I want to see you face to face. Satan does not love that Christ's ministers should come together. I wish you could come up immediately, and stay in London whilst I am in the country; or, rather, go and preachin Bristol, Gloucester, and Wiltshire, for about a fortnight, and then come up to London. This, I believe, will be best. About that time, God willing, I shall return from Essex; and then we can consult what is best to be done for the cause of our dear Master. I am glad to hear that Brother Rowlands is with you. Go on, in the strength of our dear Lord, and you shall see Satan, like lightning, fall from heaven. Times are not yet dark enough for the dawning of a thorough reformation. At eventide, God speaks.

"Cease not to pray for yours eternally in Christ Jesus,

"George Whitefield."

The "brother Rowlands," mentioned in this letter, was probably the Rev. Daniel Rowlands, Rector of Llangeitho, in the county of Cardigan. Rowlands was a remarkable man. He entered the ministry of the Establisment when unconverted, and was wont to descend from his pulpit to join in the athletic games of his parishioners. Through curiosity, he went to hear Griffith Jones; became a changed man; and began to preach, "like thunder," among the Welsh mountains. This was about the year 1737. Like Whitefield, he became an itinerant clergyman. Besides serving his own Church, for a salary of £10 a year, he made frequent detours through the mountainous regions of Wales and into England, preaching in the Methodist chapels, in the open air, and wherever he had a chance. Multitudes followed him from town to town; and his overwhelming eloquence often kindled an enthusiasm which it is difficult to describe. Whitefield writes: "The power of God, under the ministry of Mr. Rowlands, was enough to make a person's heart burn within him. At seven in the morning, have I seen perhaps ten thousand from different parts, in the midst of a sermon, crying,Gogoniant!(Glory!) ready to leap for joy." Even when repeating the Church service, tears and convulsive sobs, followed by cries ofGogoniant, would break out, and run through the multitude like a contagious fever. As early as 1746, Rowlands had as many as three thousand communicants to whom he was accustomed to administer the sacrament.[445]At length, his irregular labours evoked warnings from his bishop, and, at last, his license was rescinded. "And now," says an able writer in theLondon QuarterlyReview(1849), "from every part of Wales—from the mouth of the Wye up to the Dovey and the Conway—people flocked to hear the eloquence, and to receive the sacrament from the hands, of one who had acquired the dignity of a martyr."

This is not the place for further details of the life of Daniel Rowlands. The reader will meet with him again; but, it may be added, that, in a preface to three of his sermons, published in 1778, (8vo. 98 pp.,) it is stated that, "for about forty years," he had been "the most laborious and successful minister in Wales;" and that he still travelled "through most of the counties yearly, to spread abroad the riches of God's grace." No places, though some were very large, were sufficient "to hold his auditories. Above a hundred preachers in Wales esteemed him as their father, most of whom met him four times a year to consult about the most likely means of promoting the Redeemer's interests; and he administered the Lord's supper to thousands monthly, some of the communicants coming a distance of upwards of fifty miles."

In the foregoing letter, to Howell Harris, Whitefield says, "Outward enemies are now more quiet." Compared with the opposition encountered in previous years, this was true; but the "outward enemies" were not entirely silent. One of the pamphlets published against him was the following: "A Comparison between the Doctrines taught by the Clergy of the Church of England, and the Doctrines taught by Whitefield, Seagrave, and others: in which the true notion of preaching Christ is stated; the doctrinal preaching of the Established Church is vindicated; and the Methodists proved guilty of not preaching the Gospel of Christ. To which is added, the Wisdom of fleeing from Persecution, exemplified in the Conduct of the Rev. Mr. Whitefield at Charleston, in South Carolina. London: 1741." (8vo. 28 pp.)

TheGentleman's Magazine, also, ministered to the gratification of its readers by scurrility like the following. After pointing out the doctrinal differences between Wesley and Whitefield, it continued:—

"It is plain that one of them has a lying spirit; and, since their pretences are so much alike, we may conclude that it is the same spirit in both.The controversy has grown to so great a height, that Mr. Whitefield tells his auditors, that, if they follow Mr. Wesley's doctrines, they will bedamned, eternally damned. On the other hand, Mr. Wesley tells his congregations, that, if they follow Mr. Whitefield, it will bring all todistraction and confusionat last. Now, here is oracle against oracle, revelation against revelation, and the God of truth in one is declared to be a liar, by what He mentions in the other" (p. 321).

TheWeekly Miscellany, as usual, excelled all other publications by the grossness and violence of its personal abuse. In the numbers for March 14, 21, 28, there were long leading articles against Whitefield. Throughout the whole of April, there were similar articles against Wesley. On May 2, both Whitefield and Wesley were vigorously attacked, and the opinion was expressed, that, "they are privately set on by popish emissaries, to promote their interests, and to take advantage of our being engaged in a war abroad to raise disturbance at home; and, in the end, to bring in the Pretender upon us, and so to involve us in blood, ruin, and confusion, to the utter subversion of both church and state."

These mendacious onslaughts were continued every week up to June 27, when Mr. Hooper's infamousWeekly Miscellanyexpired, and was succeeded by theNew Weekly Miscellany, or Westminster Journal. As a specimen of its final foamings against Whitefield, the following is taken from its concluding number:—

"Observations on Mr. Whitefield's conduct in America.—Mr. Hooker,—You have heard in all the public prints of the designed insurrection of the blacks in New York, to murder all the English on that continent,—how many houses they set on fire with that intention,—how they armed themselves with guns and knives for that purpose,—how near they were to execute their design,—with what difficulty it was suppressed,—how many persons have been executed upon that account,—and how many are still in prison in order to take their trials for that bloody conspiracy."What I submit to your consideration is, how far Mr. Whitefield has been instrumental in bringing this about. He tells us, in his Journals, how he has travelled above fourteen hundred miles in America, particularly to Pennsylvania, New England, New York, Rhode Island, and South Carolina: and that, in all these places, he has taken care to inveigh against the clergy of the Church of England; that he has frequently preached in the dissenting meetings, and has been carressed by their teachers. Now the consequence of all this is to raise feuds and animosities among ourselves. Mr. Whitefield has contended very strenuously for theconversion and baptizing of the negroes. The design is good, if well managed; but it does not appear that he made much application to theplanters, their masters, who ought principally to be consulted. For the education of the negroes, he has purchased five thousand acres of land in Pennsylvania, which he has taken care to settle, upon himself and his heirs for ever, for that purpose."

"What I submit to your consideration is, how far Mr. Whitefield has been instrumental in bringing this about. He tells us, in his Journals, how he has travelled above fourteen hundred miles in America, particularly to Pennsylvania, New England, New York, Rhode Island, and South Carolina: and that, in all these places, he has taken care to inveigh against the clergy of the Church of England; that he has frequently preached in the dissenting meetings, and has been carressed by their teachers. Now the consequence of all this is to raise feuds and animosities among ourselves. Mr. Whitefield has contended very strenuously for theconversion and baptizing of the negroes. The design is good, if well managed; but it does not appear that he made much application to theplanters, their masters, who ought principally to be consulted. For the education of the negroes, he has purchased five thousand acres of land in Pennsylvania, which he has taken care to settle, upon himself and his heirs for ever, for that purpose."

By such perversions and insinuations, this malignant writer proceeds to assert, that, one result of Whitefield's preaching has been to make the negroes discontented and turbulent, so "that all the planters are forced to be doubly on their guard, and are not sure, when they go to bed, but that they shall have their throats cut before the next morning. The same preaching may be the overturning of several of the colonies. How far Mr. Whitefield is answerable before God, for the consequences of these proceedings, must be left to his own conscience to determine."

It is remarkable, that, in the very midst of these weekly libellous attacks, Whitefield placidly remarks, "Outward enemies are now more quiet." Their falsehoods and bitterness were now comparatively disregarded. He had become accustomed to violent abuse, and, in defiance of it, went on his way rejoicing. He had foes, but he also had friends. To John Cennick, at Kingswood, he wrote as follows:—

"London,June 8, 1741."My dear Brother,—How sweetly does Providence order all things for us! Just before yours came, I was resolved to send you £20, to begin the Society Room at Kingswood. Mrs. C—— gives it, and, I believe, will make it fifty. This gentlewoman has been made instrumental in relieving me out of my late distress. You know how I was threatened to be arrested, soon after my arrival, for above £300, due on account of the Orphan House in Georgia. This drove me to my knees. The example of Professor Francke encouraged me to pray. God was pleased to give me an answer of peace. Having, as I thought, a full assurance of immediate help, I went to sleep most comfortably. Early the next morning, a friend came to enquire, if I knew where a gentlewoman of his acquaintance might put out three or four hundred pounds. I replied, Let her lend it to me, and, in a few months, God willing, she shall have it again. Upon being acquainted with my circumstances, she most cheerfully lent me the sum I wanted. Praise the Lord, O my soul!"I would have you lay the foundation" (of the Society Room at Kingswood) "immediately; but take care of building too large or too handsome. Notwithstanding my present embarrassments, who knows but it may be in my power to discharge my Orphan-house debt, and make collectionshere for Kingswood School too? When I could get no assistance from my old friends, and spiritual, prejudiced children, and was almost quite penniless, a serious person, whom I never saw or heard of, came the other day and put a guinea into my hand. On receiving it, something, as it were, said to me, 'Cannot that God who sent this person to give thee this guinea, make it up fifteen hundred?' As I told a friend immediately, to whom I ran down, so I shall tell you, I doubt not that this will be the case. My debt is all for God, and contracted in providing for the fatherless and widow."As to the work here, though perhaps I may be blamed by some for venturing so far, blessed be God, it goes on sweetly. All things happen for the furtherance of the gospel."Eternally yours in Christ Jesus,"George Whitefield."

"London,June 8, 1741.

"My dear Brother,—How sweetly does Providence order all things for us! Just before yours came, I was resolved to send you £20, to begin the Society Room at Kingswood. Mrs. C—— gives it, and, I believe, will make it fifty. This gentlewoman has been made instrumental in relieving me out of my late distress. You know how I was threatened to be arrested, soon after my arrival, for above £300, due on account of the Orphan House in Georgia. This drove me to my knees. The example of Professor Francke encouraged me to pray. God was pleased to give me an answer of peace. Having, as I thought, a full assurance of immediate help, I went to sleep most comfortably. Early the next morning, a friend came to enquire, if I knew where a gentlewoman of his acquaintance might put out three or four hundred pounds. I replied, Let her lend it to me, and, in a few months, God willing, she shall have it again. Upon being acquainted with my circumstances, she most cheerfully lent me the sum I wanted. Praise the Lord, O my soul!

"I would have you lay the foundation" (of the Society Room at Kingswood) "immediately; but take care of building too large or too handsome. Notwithstanding my present embarrassments, who knows but it may be in my power to discharge my Orphan-house debt, and make collectionshere for Kingswood School too? When I could get no assistance from my old friends, and spiritual, prejudiced children, and was almost quite penniless, a serious person, whom I never saw or heard of, came the other day and put a guinea into my hand. On receiving it, something, as it were, said to me, 'Cannot that God who sent this person to give thee this guinea, make it up fifteen hundred?' As I told a friend immediately, to whom I ran down, so I shall tell you, I doubt not that this will be the case. My debt is all for God, and contracted in providing for the fatherless and widow.

"As to the work here, though perhaps I may be blamed by some for venturing so far, blessed be God, it goes on sweetly. All things happen for the furtherance of the gospel.

"Eternally yours in Christ Jesus,"George Whitefield."

To his friend, the Rev. Josiah Smith, of Charleston, he wrote:—

"London,June 9, 1741."Rev. and dear Sir,—Blessed be God, the word runs and is glorified. The heat of the battle is now, I hope, pretty well over. God is pleased to give me great power, and to strengthen me both in body and soul. Our congregations are large and awful. We generally see and feel much of the Divine presence in the sanctuary. Many are pricked to the heart. I have three truly experienced young men who have joined me.[446]Affairs being somewhat settled here, I am going a long journey of several months, through several counties in England, Wales, and Scotland. The door was never opened wider for my preaching the everlasting gospel."At present, there is no great fear of opposition from the men in power; though I hear the House of Lords intend to give a hearing to my appeal.[447]However it be, I am easy. The Lord Jesus over-rules everything for the good of His church."I suppose I cannot come over to you till about next spring. In the meanwhile, I am, etc.,"George Whitefield."

"London,June 9, 1741.

"Rev. and dear Sir,—Blessed be God, the word runs and is glorified. The heat of the battle is now, I hope, pretty well over. God is pleased to give me great power, and to strengthen me both in body and soul. Our congregations are large and awful. We generally see and feel much of the Divine presence in the sanctuary. Many are pricked to the heart. I have three truly experienced young men who have joined me.[446]Affairs being somewhat settled here, I am going a long journey of several months, through several counties in England, Wales, and Scotland. The door was never opened wider for my preaching the everlasting gospel.

"At present, there is no great fear of opposition from the men in power; though I hear the House of Lords intend to give a hearing to my appeal.[447]However it be, I am easy. The Lord Jesus over-rules everything for the good of His church.

"I suppose I cannot come over to you till about next spring. In the meanwhile, I am, etc.,

"George Whitefield."

From the letter Whitefield wrote to Cennick, it is evident he was still seriously in debt on account of his orphans in America; but he was full of faith that God would provide for his necessities. His confidence was not misplaced. On the 11th of June, Mr. Habersham, his superintendent, wrote to him, saying:—

"You would be surprised to see Bethesda. God has given us the appearance of a plentiful crop. The garden and plantation now afford us many comfortable things, and in great plenty. Our stores are well stocked with flour and beef. The house would be soon finished, if we could get bricks. J. S—— is ready to do all our bricklayers' workgratis. Brother W—— is a great blessing to the family, and has spun and woven a great deal for us. All the boys now sleep in the great house. They have also coats, and lie in sheets of their own making. By this means, they are kept sweet and clean. We have a fine growing stock of cattle; and, if God should so order it that we should have a plantation in Carolina, we should need but little, if any, assistance from abroad. If our building were now done, our expenses would be trifling to what they have been."[448]

Besides cheering intelligence like this, Whitefield began to receive considerable assistance from friends in England. On one day, June 13, 1741, he had occasion to write to three different clergymen, thanking them for their contributions. To the "Rev. Mr. U——" he says: "Dear sir, I most heartily thank you for promising me your assistance in respect to the orphans. I am persuaded our Lord will be well pleased. He gives me great encouragement." To the "Rev. Mr. S——, at Worcester," he writes: "As you are so aged and infirm, I take it as an especial favour that you are pleased to write to me. You need make no apology, reverend sir, for your plain dealing. I love those best, who deal most sincerely with me. I also thank you for your kind benefaction. My arrears upon the Orphan House are yet large; but, I hope, ere long, the Lord will enable me to pay them all. At present, I am kept from doubting." And to the third clergyman, "the Rev. Mr. F——, at Southampton," he says, with a characteristic gush of gratitude, "Just now I have received your kind letter, and the generous benefaction of you and your friends for the Orphan House. It came very opportunely, and strengthens my faith in the blessed Jesus. I find He helps me by ways I know not."

Towards the end of June, Whitefield left London, to preach in the provinces, and to make collections for his Orphanage.[449]In a letter to John Cennick, dated "Hertford, July I, 1741," he says:—

"I have been enabled to preach twice every day, and to ride several miles. The congregations have been everywhere very large. God's presence has accompanied the word. People's hearts have been enlarged. Within these few days, we have collected near £100 for the poor orphans. Numbers of souls, I believe, are under convictions. In some places, we have had near ten thousand hearers."

In another letter, written at Colchester, eleven days later, he tells Mr. Habersham, "I have been a circuit into Hertfordshire, Essex, Bedfordshire, Cambridgeshire, and Suffolk. The word is attended with power, and the alarm in the country greater than ever. Contributions increase. I am more and more convinced that evangelizing is my proper business at present."

In a third letter, addressed to "Mr. Howell Harris, at Mr. Syms's, in the Paved Alley, Leadenhall Market, London," and which has not heretofore been published, Whitefield wrote:—

"Coggeshall,July 13, 1741."I must snatch a few moments to write to my dear brother Howell. I rejoice to hear that the Lord is with you. May He cause all opposition to fall before you! He has been doing great things for me since I left London. Surely you pray for me. I am much strengthened in body and soul. On Wednesday night, I hope to be in London, and to preach in the Tabernacle on Thursday evening. May the Lord sanctify our meeting! I must away to preach. The clock strikes ten. Adieu!"Your affectionate brother and servant,"George Whitefield."

"Coggeshall,July 13, 1741.

"I must snatch a few moments to write to my dear brother Howell. I rejoice to hear that the Lord is with you. May He cause all opposition to fall before you! He has been doing great things for me since I left London. Surely you pray for me. I am much strengthened in body and soul. On Wednesday night, I hope to be in London, and to preach in the Tabernacle on Thursday evening. May the Lord sanctify our meeting! I must away to preach. The clock strikes ten. Adieu!

"Your affectionate brother and servant,"George Whitefield."

In a fourth letter, dated July 18, he writes: "God has mightily blessed my journey in the country. Thousands and tens of thousands have flocked to hear the word, and near £180 have been collected for the Orphan House."

It is a curious fact, that Whitefield's congregations and large collections were represented as a national evil. In theNew Weekly Miscellany, for August 8, 1741, Richard Hooker wrote:—

"About a fortnight ago, the Rev. Mr. Whitefield returned to London, from his progress of three weeks through the counties of Hertford, Essex, Bedford, Cambridge, and Suffolk, during which time he preached six-and-forty times, with such good success, that the common enemy may guess thereby what mobs may be raised, in these and other places, to disturb the kingdom, whenever there is occasion. In his journeys, he collected upwards of £180 for the Orphan House in Georgia; and, on Sunday, the 19th of July, in the morning, he had a collection at his New Booth in London, where there were several half-guineas, and other sums of lesser value given; but what was collected in the whole is uncertain; only it is observed, that whatever money is sent out of the nation in a time of war, when taxes are so high, and trade decays, is a weakening of the public. And, as the old proverb saith, 'Every little helps' to bring on the common calamity, all this looks like a judicial infatuation, at a time when we have so many real objects of charity in our own kingdom. It is observable, that he pays in none of this money to the trustees for Georgia; so that he hath no vouchers for what he receives, and is accountable to no one, but as he sees fit. And as the late famous Jonathan Wild, the thief-catcher, had a correspondent in Holland, one Johnson, who received from him such goods as he could not sell in England, so the Rev. Mr. Whitefield hath one, Habersham, in Georgia, to receive all such money as he knows not how otherwise to dispose of."

Enough for the present of the redoubtable Richard Hooker. Whitefield, forsooth, was endangering the nation! And Jonathan Wild might have claimed him as a suitablecompanion! Abuse like this was far from pleasant; but Mr. Hooker found it difficult to exist without bespattering his neighbours.

Whitefield's Dissenting friends had built him a large "New Booth," as Mr. Hooker politely called the Tabernacle; but his restless zeal could not be confined within limits so contracted. Wesley, though ecclesiastically irregular in his ministerial labours, most rigidly refrained from identifying himself with Nonconformists. Whitefield, on the other hand, wished to be the helper of all Christian denominations. The following letter, to Joseph Humphreys, deserves attention:—

"Coggeshall,July 13, 1741."I received your letter at Bury; but cannot think that matters are quite ripe, or that you are duly qualified for settling a church. God lets me see, more and more, that I must evangelize. I find you are for settling. Do as God shall direct: I am easy. I only wish you may find settled persons to be your assistants. Without this, a church cannot be rightly ordered. I have no freedom, but ingoing about to all denominations. I cannot join with any one, so as to be fixed in any particular place. Every one has his proper gift. Field-preaching is my place. In this, I am carried as on eagles' wings. God makes way for me everywhere."

"Coggeshall,July 13, 1741.

"I received your letter at Bury; but cannot think that matters are quite ripe, or that you are duly qualified for settling a church. God lets me see, more and more, that I must evangelize. I find you are for settling. Do as God shall direct: I am easy. I only wish you may find settled persons to be your assistants. Without this, a church cannot be rightly ordered. I have no freedom, but ingoing about to all denominations. I cannot join with any one, so as to be fixed in any particular place. Every one has his proper gift. Field-preaching is my place. In this, I am carried as on eagles' wings. God makes way for me everywhere."

Thus, already, Whitefield had determined the plan which he steadfastly pursued to the end of life. He was an ordained clergyman of the Church of England; but was always ready to preach for any other church whatever. In this respect, there was always a marked difference between him and his friends John and Charles Wesley. For this, he had been partly trained in England, but especially in America, where his preaching labours had been chiefly in connection with Nonconformist churches, and had been greatly blessed.

On July 24th, Whitefield embarked, at Gravesend, for Scotland, where he landed six days afterwards. During the voyage, he wrote twenty-seven letters, ten of which were to boys and girls in his Orphan House. One of the letters, addressed to "the Students under conviction at the Colleges of Cambridge and Newhaven, in New England and Connecticut," must close the present chapter:—

"Dear Gentlemen,—With unspeakable pleasure I have heard,[450]that there seems to be a general concern among you about the things of God. It was no small grief to me, that I was obliged to say of your college, that 'your light was become darkness.' I heartily thank God for sending dear Mr. Tennent among you. What great things may we not now expect to see in New England, since it hath pleased God to work so remarkably among the sons of the prophets? Now we may expect a reformation indeed, since it is beginning at the house of God."A dead ministry will always make a dead people. Whereas, if ministers are warmed with the love of God themselves, they cannot but be instruments of diffusing that love among others. This, this is the best preparation for the work whereunto you are called. Learning without piety will only make you more capable of promoting the kingdom of Satan. Henceforward, therefore, I hope you will enter into your studies, not to get a parish, nor to be polite preachers, but to be great saints. This, indeed, is the most compendious way to true learning; for, an understanding enlightened by the Spirit of God is more susceptible of divine truths, and, I am certain, will prove most useful to mankind. The more holy you are, the more will God delight to honour you. He loves to make use of instruments which are like Himself. I hope that thegood old divinitywill now be precious to your souls, and that you will think it an honour to tread in the steps of your pious forefathers. They were acquainted with their own hearts, and, therefore, from their own experience, they knew how to succour others. O may you follow them, as they followed Christ!"I trust you will not be offended at me for sending you these few lines. I write out of the fulness of my heart. I make mention of you always in my prayers. Forget me not in yours; and fail not to give thanks, as well as pray, for your affectionate brother and servant, in our common Lord,"George Whitefield."

"A dead ministry will always make a dead people. Whereas, if ministers are warmed with the love of God themselves, they cannot but be instruments of diffusing that love among others. This, this is the best preparation for the work whereunto you are called. Learning without piety will only make you more capable of promoting the kingdom of Satan. Henceforward, therefore, I hope you will enter into your studies, not to get a parish, nor to be polite preachers, but to be great saints. This, indeed, is the most compendious way to true learning; for, an understanding enlightened by the Spirit of God is more susceptible of divine truths, and, I am certain, will prove most useful to mankind. The more holy you are, the more will God delight to honour you. He loves to make use of instruments which are like Himself. I hope that thegood old divinitywill now be precious to your souls, and that you will think it an honour to tread in the steps of your pious forefathers. They were acquainted with their own hearts, and, therefore, from their own experience, they knew how to succour others. O may you follow them, as they followed Christ!

"I trust you will not be offended at me for sending you these few lines. I write out of the fulness of my heart. I make mention of you always in my prayers. Forget me not in yours; and fail not to give thanks, as well as pray, for your affectionate brother and servant, in our common Lord,

"George Whitefield."

Back to Index Next