“There was no corruption in the heart of this immaculate Lamb of God for Satan’s temptations to lay hold on; but this property belongeth only to Him. For any of His followers, though arrived at the highest pitch of Christian perfection, much less for young converts, mere novices in the things of God, to presume that they either have arrived, or ever shall, while on this side of eternity, arrive at such a sinless state, argues such an ignorance of the spiritual extent of the moral law, of the true interpretation of God’s word, of the universal experience of God’s people in all ages, as well as of the remaining unmortified corruptions of their own desperately wicked and deceitful hearts, that I venture to tell the preachers and abettors of any such doctrine, however knowing they may be in other respects, they know not the true nature of gospel holiness, nor the completeness of a believer’s standing in the unspotted imputed righteousness of Jesus Christ, as they ought to know, or as I trust they themselves, through Divine grace, will be made to know before they die. Surely, it is high time to awake out of this delusive dream! Pardon this short (would to God there was no occasion for adding), though too necessary, a digression.”Whitefield, most assuredly, was in a “delusive dream,” if he thought such remarks applicable to Wesley.It was now seventeen years since Whitefield preached his first sermon, and he lived to preach seventeen years after this. He was in the middle of his marvellous ministry. Numerous specimens of his early discourses have been already given; and it may be useful to furnish two extracts from the sermons now in question, to assist the reader in forming an idea of the great preacher’s style of address, at the present period of his life. The first is from the sermon on “Beholding the Lamb of God.”“If you can bear to be spectators of such an awful tragedy, I must now entreat you to enter the garden of Gethsemane. But, stop! What is that we see? Behold the Lamb of God undergoing the most direful tortures of vindictive wrath! Of the people, even of His disciples, there is none with Him. Alas! was ever sorrow like unto that sorrow, wherewith His innocent soul was afflicted in this day of His Father’s fierce anger? BeforeHe entered into this bitter passion, out of the fulness of His heart, He said, ‘Now is my soul troubled.’ But how is it troubled now? His agony bespeaks it to be ‘exceeding sorrowful, even unto death.’ It extorts sweat, yea, a bloody sweat. His face, His hands, His garments, are all stained with blood. It extorts strong cryings, and many tears. See how the incarnate Deity lies prostrate before His Father, who now laid on Him the iniquities of us all! See how He agonizes in prayer! Hark! Again and again He addresses His Father with an ‘if it be possible, let this cup pass from me!’ Tell me, ye blessed angels, tell me, Gabriel (or whatsoever thou art called), who wast sent from heaven in this important hour, to strengthen our agonizing Lord,—tell me, if ye can, what Christ endured in this dark and doleful night! And tell me, tell me what you yourselves felt, when you heard this same God-man, whilst expiring on the accursed tree, breaking forth into that dolorous, unheard-of expostulation, ‘My God, my God, why, or how hast Thou forsaken me?’ Were you not all struck dumb? And did not an awful silence fill heaven itself, when God the Father said unto His sword, ‘Sword, smite thy fellow!’ Well might nature put on its sable weeds. Well might the rocks rend, to shew their sympathy with a suffering Saviour. And well might the sun withdraw its light, as though shocked and confounded to see its Maker die.”The next extract is from the sermon on “Peter’s Denial of his Lord,” and describes Peter repenting.“Methinks I see him wringing his hands, rending his garments, stamping on the ground, and, with the self-condemned publican, smiting upon his breast. See how it heaves! O what piteous sighs and groans are those which come from the very bottom of his heart. Alas! it is too big to speak; but his tears, his briny, bitter, repenting tears, plainly bespeak this to be the language of his awakened soul. ‘Alas! where have I been? On the devil’s ground. With whom have I been conversing? The devil’s children. What is this that I have done? Denied the Lord of glory;—with oaths and curses, denied that I ever knew Him. And now whither shall I go? or where shall I hide my guilty head? I have sinned against light. I have sinned against repeated tokens of His dear, distinguishing, and heavenly love. I have sinned against repeated warnings, resolutions, promises, and vows. I have sinned openly in the face of the sun, and in the presence of my Master’s enemies; and, thereby, have caused His name to be blasphemed. How can I think of being suffered to behold the face of, much less to be employed by, the ever-blessed Jesus any more? O Peter! thou hast undone thyself. Justly mayest thou be thrown aside like a broken vessel. God be merciful to me a sinner!’”Even if he had wished, John Wesley would have found it difficult to preach in a style like this. Let the taste be good or bad, there cannot be a doubt that, with Whitefield’s dramatic action and unequalled voice, the effect of sucheloquence would be next to overpowering. We return to Whitefield’s correspondence.One of the London ministers, who had been benefited by Whitefield’s ministry, was theRev.Mr.Steward. He had been invited to the house of the Countess of Huntingdon to hear Whitefield preach, and had been one of the first converts there. His own preaching had become popular and successful, not only at her ladyship’s, but on Garlick Hill, where, among others saved by his instrumentality, wasMrs.Kent, at the age of a hundred and four.Mr.Steward’s career was suddenly ended,—anevent which greatly affectedWhitefield.317In the following letter to Charles Wesley, he refers to this and other matters:—“London,March 3, 1753.“My dear Friend,—I thank you and your brother most heartily for the loan of the chapel. Blessed be God! the work goes on well. On Thursday morning” (March1st), “the first brick of our new Tabernacle was laid with awful solemnity. I preached from Exodusxx.24: ‘In all places where I record my name, I will come unto thee and bless thee.’ Afterwards, we sung, and prayed for God’s blessing in all places, where His glorious name is recorded. The wall is now about a yard high. The building is to be eighty feet square. It is upon the old spot. We have purchased the house; and, if we finish what we have begun, we shall be rent-free for forty-six years. We have£1100 in hand. This, I think, is the best way to build.“Mr.Steward’s death so affected me, that, when I met the workmen that night to contract about the building, I could scarce bear to think of building tabernacles. Strange! that so many should be so soon discharged, and we continued. Eighteen years have I been waiting for the coming of the Son of God; but I find we are immortal till our work is done. Oh that we may never live to be ministered unto, but to minister.Mr.Steward spoke for his Lord as long as he could speak at all. He had no clouds nor darkness. I was with him, till a few minutes before he slept in Jesus.“I have good news from several parts. A door is opening at Winchester. Surely the little leaven will ferment till the whole kingdom be leavened. Even so, Lord Jesus, Amen!“My poor wife has had another plunge. We thought she was taken with palsy; but, blessed be God,she is nowrecovering.”318The next deserves insertion for its Christian admonition.“London,March 10, 1753.“My dearMr.M——,I have preached at Spitalfields chapeltwice.319Both theMr.Wesleys are agreed, as the younger brother writes me word, in answer to my letter. Let brotherly love continue. I do not like writing against anybody; but, I think, that wisdom which dwells with prudence should direct you not to fillMr.Wesley’s people (who expect you will serve them) with needless jealousies. I hope to see the time when you will talk less of persons and things, and more of Jesus Christ. This, and this alone, can make and keep you steady in yourself, and extensively useful to others. I am glad you know when persons are justified. It is a lesson I have not yet learnt. There are so many stony-ground hearers, that I have determined to suspend my judgment, till I know the tree by its fruits.”The following needs no explanation:—“London,March 21, 1753.“What is happening to the Moravians is no more than I have long expected, and spoken of to many friends. Their scheme is soantichristian, in almost every respect, that I am amazed the eyes of the English Brethren have not long since been opened, and the Babel stopped. But the glorious God generally suffers such buildings to go high, that their fall may be more conspicuous. May the builders rise (I mean as to spirituals) by their falls, and gain by their losses! This is all the harm I wish them. What a blessed thing it is to live and walk in the simplicity of the gospel! How happy is that man, who, being neither fond of money, numbers, nor power, goes on day by day without any other scheme than a general intention to promote the common salvation among people of all denominations! Will you pray that I may be thus minded?”The erection of the new Tabernacle detained Whitefield in London longer than it was his custom to stay; but, in the month of April, he made a hurried visit to the city of Norwich, where, two years before, there had been the most disgraceful riots. James Wheatley, whom the Wesleys had expelled from their connexion, for infamous behaviour, had come to Norwich, begun to preach out of doors, and formed a mongrel society of nearly two thousand persons. A temporary Tabernacle was erected for him on Timber Hill, in imitation of the one erected for Whitefield in Moorfields. Then followed the riots. Wheatley braved the storm; and, in April, 1752,steps were taken to build for him one of the largest chapels in thecity.320The history of the entiremovement is curious, but not edifying. Why Whitefield went to Norwich, it is difficult to tell. An account of his visit is contained in the following short extracts from his letters:—“Norwich, April 17, 1753. Were it not sinful, I could wish for a thousand hands, a thousand tongues, and a thousand lives: all should be employed, night and day, without ceasing, in promoting the glory of Jesus. Thanks be to His great name, for reviving His work in the midst of the years. I trust that His people everywhere will be made to sing, ‘The winter is past, the rain is over and gone, the flowers appear on the earth, and the voice of the turtle is heard in the land.’ For these three days past, I have been preaching here twice a day. In the mornings, we have been quiet; but, in the evenings, the sons of Belial have been somewhat rude. The place built here for public worship is much larger than yours at Newcastle; and, I believe, hundreds of truly awakened souls attend. What cannot God do? What will the end of this be? The destruction of Jericho. The rams’ horns must go round, till its towering walls fall down. Who would not be one of these rams’ horns? My dear sir, let us not be ashamed of the cross of Christ: it is lined with love, and will ere long be exchanged for a crown. Jesus Himself will put it on our heads.”“Norwich, April 18, 1753. How does God delight to exceed the hopes, and to disappoint the fears, of His weak, though honest-hearted people! In spite of all opposition, He has caused us to triumph even in Norwich. Thousands attend twice every day, and hear with the greatest eagerness. I hope it will appear yet more and more that God has much people here.”Whitefield returned to London on April21st; and, for the next three weeks, was employed, not only in preaching, but in writing. The following letter deserves attention. It was addressed to David Taylor—said to have been originally footman to Lady Ingham—a good man, but unsettled, part Moravian, part Methodist, and part Inghamite—who, by his preaching, had converted large numbers of the people in Derbyshire, Leicestershire, Lancashire, and Yorkshire, and had formed Societies in the several counties.“London,May 1, 1753.“My dear David,—Do you enquire where I am? I answer, in London, longing to come to Leeds, and yet withheld by Him, whose providence ordereth all things well. Let us have a little more patience, and then, in a few weeks, I hope to have a blessed range in the north. The word ran and was glorified at Norwich. Preaching so frequently, and riding hard, almost killed me; but what is my body in comparison of precious and immortal souls?“At present, I am engaged in a very ungrateful work; I mean, in writing against the leading Moravian Brethren. When you see it, you will know whether there was not a cause.”Whitefield’s pamphlet was published without delay, and was entitled, “An Expostulatory Letter, addressed to Nicholas Lewis, Count Zinzendorf, and Lord Advocate of the Unitas Fratrum. By George Whitefield,A.B., late of Pembroke College, Oxford, and Chaplain to the Right Honourable the Countess of Huntingdon. London, 1753.” (8vo. 19pp.) The letter is dated, “London, April 24, 1753;” and bears on the title-page the text, “O foolish Galatians, who hath bewitched you?”Perhaps it ought to be premised that a great sensation had been already created in the country, by the publication of an octavo pamphlet of 177 pages, dedicated to the Archbishop of Canterbury, and entitled, “A candid Narrative of the Rise and Progress of the Hernhuthers, commonly called Moravians, or Unitas Fratrum. By Henry Rimius, Aulic Counsellor to his late Majesty the King of Prussia.” Rimius’s book was a terrible attack on Zinzendorf; and now Whitefield, wisely or unwisely, rushed into the affray. His letter begins thus:—“My Lord,—Although I am persuaded that nothing has a greater tendency to strengthen the hands of infidels than the too frequent altercations between the professors of Christianity, yet there are certain occasions wherein the necessary defence of the principles of our holy religion, as well as the practice of it, renders public remonstrance of the greatest use and importance.“For many years past, I have been a silent and an impartial observer of the progress and effects of Moravianism, both in England and America; but such shocking things have been lately brought to our ears, and offences have swollen to such an enormous bulk, that a real regard for my king and my country, and a disinterested love for the ever-blessed Jesus, will not suffer me to be silent any longer. Pardon me, therefore, my lord, if I am constrained to inform your lordship that you, together with some of yourleadingbrethren, have been unhappily instrumental in misguiding many simple, honest-hearted Christians; of distressing, if not totally ruining, numerous families; and of introducing a wholefarragoof superstitious, not to say idolatrous, fopperies into the English nation.”Having asserted that, whatever might be “the principles and usages of the ancient Moravian Church,” he can find no trace of the present practices of the Moravians in the primitive churches, Whitefield continues:—“Will your lordship give me leave to descend to a few particulars? Pray, my lord, what instances have we of the first Christians walking round the graves of their deceased friends on Easter Day, attended with hautboys, trumpets, French horns, violins, and other kinds of musical instruments? Or where have we the least mention made of pictures of particular persons being brought into the first Christian assemblies, and of candles being placed behind them, in order to give a transparent view of the figures? Where was it ever known that the picture of the apostle Paul, representing him handing a gentleman and lady up to the side of Jesus Christ, was ever introduced into the primitive lovefeasts? Or do we ever hear of incense, or something like it, being burnt for him, in order to perfume the room before he made his entrance among the brethren? And yet your lordship knows this has been done for you, and suffered by you, without your having shewn, as far as I can hear, the least dislike of it at all.“Again, my lord, I beg leave to enquire whether we hear anything in Scripture of eldresses or deaconnesses seating themselves before a table covered with artificial flowers, and against that a little altar surrounded with wax tapers, on which stood a cross, composed either of mock or real diamonds, or other glittering stones? And yet your lordship must be sensible, this was done in Fetter Lane chapel, forMrs.Hannah Nitschmann, the present general eldress of your congregation, with this addition, that all the sisters were seated in German caps, and clothed in white, and the organ also illuminated with three pyramids of wax tapers, each of which was tied with a red ribbon, and over the head of the general eldress was placed her own picture, and over that (horresco referens) the picture of the Son of God. A goodly sight this, my lord, for a company of English Protestants to behold! Alas! to what a long series of childish and superstitious devotions, and unscriptural impositions must they have been habituated, before they could sit as silent spectators of such an anti-Christian scene!”Besides this general onslaught on Moravianritualism, Whitefield, in foot-notes, ridicules the absurdity of the “married women” of the Moravian community “being ordered to wear blue knots; the single women, pink; those who are just marriageable, pink and white; widows past child-bearing, white; and those who were not so, blue and white.” He also describes a ludicrous, or rather theatrical and repulsive scene, in Hatton Garden, at the celebration of the birthday of Hannah Nitschmann; and then proceeds to the subject of Moravian fraud and bankruptcy. He writes:—“I have another question to propose to your lordship. Pray, my lord, did any of the apostles orleadersof the primitive churches ever usurp an authority, not only over people’s consciences, but properties, or draw inthe members of their respective congregations to dispose of whole patrimonies at once, or to be bound for thousands more than they knew they were worth? And yet your lordship knows this has been done again and again, in order to serve the purposes of the Brethren; and that, too, at or very near the time, when, in order to procure an Act in their favour, they boasted to an English Parliament how immensely rich they were.”Whitefield then specifies some of the Moravian debts; and concludes by speaking of the “horrid equivocations, untruths, and low artifices,” made use of to obtain such enormous loans:—“At present,” says he, “I shall add no more, but earnestly sayAmento that part of the Brethren’s litany, ‘From untimely projects, and from unhappily becoming great, keep us, our good Lord and God!’ And as heartily praying, that the glorious Jesus may prosper all that is right, and give grace to correct and amend all that is wrong, among all His people of all denominations, I subscribe myself, my lord, your lordship’s most obedient humble servant,“George Whitefield.”This was plain speaking. Perhaps some will think that Whitefield’s interference was offensively officious; but it must be borne in mind, that, besides being bound to take a general interest in everything pertaining to the religion of the land, Whitefield was closely associated with the Moravians at the beginning of his ministry; and that, in his extensive itinerancy, he still came into frequent contact with them. And, further, though it may be still contended that Whitefield might have been more usefully employed, there cannot be a doubt that he now rendered a great and lasting service to the Moravian community; for his letter to Zinzendorf helped to check and to correct the extravagance and the absurdly ritualistic practices, into which the Unitas Fratrum had fallen.Whitefield’s “letter” created almost as great a sensation as Rimius’s “Narrative”; and, in whole or in part, was reprinted in the magazines and newspapers of the day. The Moravians were angry. Peter Bohler declared publicly, in the pulpit, that Whitefield’s letter “was all a lie.” James Hutton spoke of “many bulls of Bashan roaring madly against the Count; and describing him as a Mahomet, a Cæsar, an impostor, a Don Quixote, a devil, the beast, theman of sin, theAntichrist.”321He also sent the following threatening letter “to the publisher of thePublic Advertiser”:—“Saturday,June 2, 1752.“You, sir, have published such an extract ofMr.Whitefield’s libel in your paper, as is punishable by law; which example of yours the country newspapers and the London magazines have followed.“I would have you immediately consider well, whether you are liable or no; and, if you find yourself so, to let me know what steps you think to take to avoid a prosecution.“A submission in thePublic Advertiser, next Monday, expressing your sorrow for having published that extract (without at all entering into the merits of the cause, whether true or false), and asking pardon of the persons reflected on therein, seems to me the best and only way of preventing that prosecution, which else, in all probability, will very soon begin.“I am, sir, yours,“James Hutton.”A similar letter was sent to the publisher of theDaily Gazetteer. The Archbishop of Canterbury, likewise, received an anonymous epistle, not written, but made up of words, taken out of printed books, of different types, and pasted upon a sheet of paper:—“My Lord,—Our Moravian Church having subsisted above 1700 years, and you being the chief of a Church, which is her puny sister, your Grace ought not to suffer that villain Rimius publicly to vilify our right reverend and valuable patron and us. The man is quite stupid, else he would have known that he, being but a single person, and deeply in debt, can do us no hurt. We are a multitude, a parliamentary constitution, a church that stands upon a rock, and have treasures inexhaustible, and can hold out against him, and all the rest of our enemies. But we shall soon make him flee his country;or he shall meet with a fate which he scarceexpects.”322Bohler and Zinzendorf both wrote to Whitefield; and, as their letters are of historical importance, they are here givenin extenso:—“May 8, 1753.“Sir,—I pity you very much that you suffer yourself to be so much imposed on, and to print your impositions so inconsiderately.“You have now attempted a second time to ruin my character.You represent me as the inventor of anartificial mount,323etc.You build uponthat, two assertions: 1. That I invented it as a means to encourage a certain gentleman in his undertakings. 2. That I did it to make up a quarrel with him, by these means. Now I can attest, with a good conscience, before God, that I had no hand in inventing, or contriving, or executing,etc., such anartificial mound and picture,etc.; and both your conclusions, that you build on it, drop of course.“You also assert, that, I and others paid our devotions in a certain room, of which you please to give a description; but you really are in this point also grossly imposed upon. By whom? By an apostate!“The person against whom you chiefly level your letter, is so maliciously misrepresented therein, that really you yourself will be ashamed of it one day before God and man. It would have been ingenuous in you to have asked some of your old friends, whether the charges you lay against us be true. But that, you have not done. You will perhaps say to me, ‘You can clear yourself in print.’ But this sounds, in my ears, as if a drunken man would pelt one with dirt, and then say, ‘Now I will shew you water where you can wash yourself again.’ I, for my part, have always abhorred paper war; for I think the result of such a war, for a child of God, is no other thanvinco seu vincor, semper ego maculor(conquering or conquered, I am dishonoured). And, besides that, I think it incumbent upon an honest man, when he rashly and heedlessly has cast an aspersion upon his fellow-creatures—fathered actions upon an innocent person of whom he was altogether ignorant—and, with the most prejudicial assertions, charged a body of people with faults of which they, neither in whole nor in part, are guilty—to do all in his power to remove such aspersions of which he is the author or propagator.“DearMr.Whitefield, when the secret intentions of man, together with all his unjust deeds and actions, will be judged, how glad would you be then, not to have treated our Society, in general; and, in particular, that venerable person against whom your letter is chiefly levelled; and poor me, in so injurious, yea, I may say, impudent and wicked a manner.“But, perhaps, my dear and merciful Saviour may give you grace, that I may, a second time, be asked pardon by you; which I, for your sake, heartily desire; but, for my sake, am entirely unconcerned about; who, as an unworthy servant of my dear Lord Jesus Christ, who was slain for His enemies, shall continue to love and pray for you.“Peter Bohler.”To say the least, this is an odd, evasive letter, unworthy of the man who had taught the Wesleys the way of salvation by faith in Jesus Christ. Zinzendorf’s is no better:—“May 8, 1753.“Rev.Sir,—As I read no newspapers, I knew nothing of your ‘Expostulatory Letter,’ till a worthy clergyman of the Church of England communicated to me his copy but yesterday.“You are a preacher, I suppose, of Christ; therefore, though you are, it seems, an utter stranger to me, you may guess why you see no reply to your letter.“In private, I tell you so much, that you are mistaken in the chief point you urge with more zeal than knowledge.“As yet, I owe not a farthing of the£40,000 you are pleased to tell me of; and, if your precipitate officiousness should save me and those foreigners, you forewarn so compassionately, from that debt, your zeal would prove very fatal to the English friends you pity, it seems, no less than the German.“As for the distinction in the dress of our women, pray consider thatSt.Paul has thought it worth his while to make certain regulations about the head-dress; and you may remain more quiet, as you have no notion what our ordinances are.“If some brethren, in their Easter Liturgy, make use of French-horns, (which they are to answer for, not I, for my chapel has none,) let the synod consider of it.“I have not seen the pamphlet you tell us of. It is dedicated to the Archbishop, you say. If the author got the permission of his Grace fairly, then the thing is serious indeed; yet, I shall have nothing to say toMr.Rimius.“I make but one observation for your good, sir. Are you sure that all the quotations out of the Bible are true? If so, is it possible that the interpretations, which some eighty different sects of Christians give to the passages in which they oppose each other, can be the true meaning of the author? Are all those which are made out of your own books to be depended upon? For my own part, I find that the single passage you borrow fromMr.Rimius is an imposition upon the public, as gross as ifSt.Paul, when he says, ‘We have but one God the Father,’etc., should be charged with denying the divinity of Jesus. As thousands of our people are satisfied, that I oppose that meaning of the said quotation, with all my credit in the Church; and have supported my opposition, with all my substance and that of my family, above these thirty years; and will continue so long as I have a shirt left;what must they think when they see my book quoted in thatmanner?324I add no more.“As your heart is not prepared to love me, nor your understanding to listen to my reasons, I wish you well, sir, and am your loving friend,“Louis.”325These were unsatisfactory and discreditable letters, and not at all an answer to Whitefield’s charges. The truth is, a satisfactory answer was impossible. There can be no question, that the Moravians had begun to practise aritualismthe most silly; and that their expenditure had brought themto the very verge of bankruptcy and disgracefulruin.326It would be wearisome and unprofitable to pursue the subject. Suffice it to say, that, in the month of November, 1753, a pamphlet, of forty-three pages, was published with the following uncouth title: “He who is a Minister of the Gospel, and highly esteems the Sufferings of the Lamb, his Introduction to the Method or Way of the Evangelical Church of the Brethren in dealing with Souls. To which is prefixed, A short Answer toMr.Rimius’s long uncandid Narrative. And a Lesson forMr.Whitefield to read before his Congregation.” The bulk of the pamphlet was a translation of Zinzendorf’s German treatise, entitled, “Method with Souls,”etc., and requires no attention; but that section of it which relates to Whitefield may be quoted:—“IfMr.Whitefield had been more acquainted with the customs of the primitive Christians, he need not have asked, ‘Did the primitive Christians visit the graves of the deceased?’“As to the illuminations, they are no part of the worship, and cannot concern him.“As to their debts, he has no business to trouble himself about them.He will never be asked to pay them; for he, among the Brethren, to whom the Lord has been most bountiful, has taken upon himself to discharge them.“As his intelligence has been from such asSt.Paul distinguishes by the name of false brethren, any man, possessed of common sense, may know what regard it deserves.“One fault among the Brethren is, that they do not abound with charity sermons, and look sharp after the plate, as is done he knows where and by whom.“By this time, I doubt not,Mr.Whitefield is able to answer his own queries; and, I hope, wishes he had taken Paul’s advice to Timothy: ‘Foolish and unlearnedquestionsavoid, knowing that they do gender strifes.’”On the other side, there was published a pamphlet, whose title will convey an idea of its contents:—“A true and authentic Account of Andrew Frey; containing the occasion of his coming among the Hernhuters, or Moravians; his Observations on their Conferences, Casting Lots, Marriages, Festivals, Merriments, Celebrations of Birth-days, Impious Doctrines, and Fantastic Practices, Abuse of Charitable Contributions, Linen Images, Ostentatious Profuseness, and Rancour against any who in the least differ from them; and the Reasons for which he left them; together with the Motives for publishing this Account.Faithfully translated from theGerman.”327All this disreputable contention prepared the way for Bishop Lavington to publish, two years afterwards, his “Moravians Compared and Detected.” (8vo. 180pp.)It is time to return to Whitefield’s gospel wanderings, and correspondence.About the middle of the month of May, he left London for a tour in Wales,and made “a circuit of about seven hundredmiles.”328He preached above twenty times, at Narberth, Pembroke, Haverfordwest, and other places; and was again in London on the7thof June. The Moravian controversy filled his mind and crushed his heart. To his old secretary, John Syms, who had joined the Moravians,and who had basely threatened a revelation of some of Whitefield’s secret affairs, he wrote:—“Haverfordwest,May 27, 1753.“My dear Man,—Though my wife has not forwarded the letter, she says you have sent me a threatening one. I thank you for it, though unseen, and say unto thee, if thou art thus minded, ‘What thou doest, do quickly.’ Blessed be God, I am ready to receive the most traitorous blow, and to confess, before God and man, all my weaknesses and failings, whether in public or private life. I laid my account of such treatment, before I published my ‘Expostulatory Letter.’ Your writing in such a manner convinces me more and more, that Moravianism leads men to break through the most sacred ties of nature, friendship, and disinterested love.“My wife says, you write, that, ‘I am drunk with powerandapprobation.’ Wast thou with me so long, my dear man, and hast thou not known me better? What power didst thou know me ever to grasp at? or, what power am I now invested with? None, that I know of, except that of being a poor pilgrim. As for approbation, God knows, I have had little else besides the cross to glory in, since my first setting out. May that be my glory still!“My wife says, you write, that ‘I promised not to print.’ I remember no such thing. I know you advised me not to do so, but I know of no promise made. If I rightly remember, I had not then read Rimius; but, after that, I both heard and saw so many things, that I could not, with a safe conscience, be silent.“My wife says, you write, ‘the bulk of my letter is not truth.’ So saysMr.Peter Bohler; nay, he says, ‘it is all a lie;’ and, I hear, he declares so in the pulpit; so that, whether I will or not, he obliges me to clear myself in print. If he goes on in this manner, he will not only constrain me to print a third edition, but also to publish a dreadful heap that remains behind. My answers to him, the Count, and my old friend Hutton, are almost ready. I cannot send them this post, but may have time before long.“O, my dear man, let me tell thee, that the God of truth and love hates lies. That cause can never be good, that needs equivocations and falsehoods to support it. You shall have none from me. I have naked truth. I write out of pure love. The Lord Jesus only knows what unspeakable grief I feel, when I think how many of my friends have so involved themselves. If anything stops my pen, it will be concern for them, not myself. I value neither name nor life itself, when the cause of God calls me to venture both. Thanks be to His great name, I can truly say, that, for many years past, no sin has had dominion over me; neither have I slept with the guilt of any known, unrepented sin lying upon my heart.“I wish thee well in body and soul, and subscribe myself, my dear John, your very affectionate, though injured, friend for Christ’s sake,“George Whitefield.”To another friend, Whitefield wrote as follows:—“London,June 8, 1753.“Mr.S—— can tell you what concern the Brethren’s awful conduct has given me. Surely, if the Redeemer had not supported me, I should, within these two months, have died of grief. But I will say no more; Jesus knows all things. He will not long bear with guile. I and theMessrs.Wesley are very friendly. I like them, because they let the world see what they are at once. I suspect something wrong, when so much secresy is required.”Two days after writing this, Whitefield opened his new Tabernacle, on which occasion he preached, in the morning, from Solomon’s prayer at the dedication of the temple; and, in the evening, from1 Chron.xxix.9: “Then the people rejoiced, for that they offered willingly, because with perfect heart they offered willingly to the Lord: and David the king also rejoiced with great joy.” It is needless to add, that the building“was crowded almost to suffocation in everypart.”329The Tabernacle being built and opened, Whitefield felt himself at liberty to “take the field.” Accordingly, on June 20, he started off to Portsmouth, where he spent about a week. Having fulfilled his mission there, he set out for the north of England. He had “two good meetings” at Olney. At Northampton, “several thousands attended.” Leicester was “a cold place; but the people stood very attentive, and some were affected.” At Nottingham, “a great multitude came to hear, but a son of Belial endeavoured to disturb them.” At Sheffield, he had “two good meetings,” and a congregation “consisting of several thousands.” At Rotherham, “after preaching, a young man was set at liberty, who had been groaning under the spirit of bondage for four years.” At Leeds thousands attended daily; and, on the Lord’s-day, it was computed that near twenty thousand were present.AtBirstal330and Bradford, “many thousands flocked together.”“At York,” he says, “I preached four times; twice we were disturbed, and twice we had sweet seasons.” Thus did he preach all the way from London to Newcastle where he arrived on Saturday, July 14. Three days afterwards, he wrote to the Countess of Huntingdon:—“Newcastle,July 17, 1753.“I wrote to your ladyship just before I set out for Portsmouth, and thought to have written again at my return, but was hindered by staying only one night in London. Ever since, I have been on the range for lost sinners; and, blessed be God! I have been much owned by Him who delights to work by the meanest instruments. Sometimes I have scarce known whether I have been in heaven or on earth. I came hither on Saturday, and have preached seven times, and once at Sunderland, where a great multitude attended, and were deeply impressed.At five in the morning, the greatroom331is filled; and, on the Lord’s-day, the congregation out of doors was great indeed. Surely the shout of a King has been amongst us. All is harmony and love. I am now going to a place called Sheep-hill, and shall return to preach here again in the evening. To-morrow I set forward to Scotland. This may be communicated toMr.Charles Wesley, to whom I would write if I had time.”TheScots’ Magazinefor 1753 (p.361) says:—“Mr.George Whitefield arrived at Edinburgh July20th; went thence to Glasgow on the27th; returned to Edinburgh August3rd; and set out for London on the7th. He preached daily, morning and evening, when at Edinburgh, in the Orphan Hospital Park; and, when at Glasgow, in the Castle-yard, to numerous audiences. In his sermons at Glasgow, he declaimed warmly against a play-house, lately erected within the enclosure in which he preached. The consequence was, that, before his departure, workmen were employed to take it down, to prevent its being done by ruder hands.”Whitefield went to Scotland, not with his usual buoyancy. Under date of “Edinburgh, July 21,” he wrote:—“The inward discouragements I have felt against coming to Scotland have been many. I have left a people full of fire. Thousands and thousands flocked to hear the glorious gospel. I have heard of awakenings in every place. Saints have been revived, and heaven, as it were, has come down on earth. We have enjoyed perpetual Cambuslang seasons. My heart is quite broken to think poor Scotland is so dead.”He, however, plunged into his work, and not without success. In another letter, dated “Glasgow, July 25, 1753,” he says:—“Yesterday, I was enabled to preach five times, and, I suppose, the last time to near twenty thousand. At Edinburgh, I preached twice every day to many thousands, among whom were many of the noble and polite. Attention sits on the faces of all; and friends come round me, like so many bees, to importune me for one week’s longer stay in Scotland.”As already stated, Whitefield started, from Edinburgh to London, on Tuesday, August7th. On Wednesday, he preached at Berwick, and again on Thursday morning. On Thursday night, he arrived at Alnwick, and “it being the time of the races,” he preached on the words, “So run that ye may obtain.” He writes:—“Whilst I was discoursing, the gentlemen came down from the race, and surrounded the congregation, and heard very attentively. The next morning, at five, I preached again; and, about noon, at a place called Placey; and, in the evening, about nine, at Newcastle, where a great number expected me, and my text was, ‘At midnight, a cry was made, Behold, the Bridegroom cometh.’”On the Sunday following, he wrote toMr.Gillies, of Glasgow:—“I am to preach three times every day this week. This promise supports me—‘As thy day is, so shall thy strength be.’ By the enclosed, you will see the devil owes me a grudge for what was done at Glasgow. Would it not be proper to insert a paragraph to contradict it?”Next day, August13th, he wrote to another friend:—
“There was no corruption in the heart of this immaculate Lamb of God for Satan’s temptations to lay hold on; but this property belongeth only to Him. For any of His followers, though arrived at the highest pitch of Christian perfection, much less for young converts, mere novices in the things of God, to presume that they either have arrived, or ever shall, while on this side of eternity, arrive at such a sinless state, argues such an ignorance of the spiritual extent of the moral law, of the true interpretation of God’s word, of the universal experience of God’s people in all ages, as well as of the remaining unmortified corruptions of their own desperately wicked and deceitful hearts, that I venture to tell the preachers and abettors of any such doctrine, however knowing they may be in other respects, they know not the true nature of gospel holiness, nor the completeness of a believer’s standing in the unspotted imputed righteousness of Jesus Christ, as they ought to know, or as I trust they themselves, through Divine grace, will be made to know before they die. Surely, it is high time to awake out of this delusive dream! Pardon this short (would to God there was no occasion for adding), though too necessary, a digression.”
“There was no corruption in the heart of this immaculate Lamb of God for Satan’s temptations to lay hold on; but this property belongeth only to Him. For any of His followers, though arrived at the highest pitch of Christian perfection, much less for young converts, mere novices in the things of God, to presume that they either have arrived, or ever shall, while on this side of eternity, arrive at such a sinless state, argues such an ignorance of the spiritual extent of the moral law, of the true interpretation of God’s word, of the universal experience of God’s people in all ages, as well as of the remaining unmortified corruptions of their own desperately wicked and deceitful hearts, that I venture to tell the preachers and abettors of any such doctrine, however knowing they may be in other respects, they know not the true nature of gospel holiness, nor the completeness of a believer’s standing in the unspotted imputed righteousness of Jesus Christ, as they ought to know, or as I trust they themselves, through Divine grace, will be made to know before they die. Surely, it is high time to awake out of this delusive dream! Pardon this short (would to God there was no occasion for adding), though too necessary, a digression.”
Whitefield, most assuredly, was in a “delusive dream,” if he thought such remarks applicable to Wesley.
It was now seventeen years since Whitefield preached his first sermon, and he lived to preach seventeen years after this. He was in the middle of his marvellous ministry. Numerous specimens of his early discourses have been already given; and it may be useful to furnish two extracts from the sermons now in question, to assist the reader in forming an idea of the great preacher’s style of address, at the present period of his life. The first is from the sermon on “Beholding the Lamb of God.”
“If you can bear to be spectators of such an awful tragedy, I must now entreat you to enter the garden of Gethsemane. But, stop! What is that we see? Behold the Lamb of God undergoing the most direful tortures of vindictive wrath! Of the people, even of His disciples, there is none with Him. Alas! was ever sorrow like unto that sorrow, wherewith His innocent soul was afflicted in this day of His Father’s fierce anger? BeforeHe entered into this bitter passion, out of the fulness of His heart, He said, ‘Now is my soul troubled.’ But how is it troubled now? His agony bespeaks it to be ‘exceeding sorrowful, even unto death.’ It extorts sweat, yea, a bloody sweat. His face, His hands, His garments, are all stained with blood. It extorts strong cryings, and many tears. See how the incarnate Deity lies prostrate before His Father, who now laid on Him the iniquities of us all! See how He agonizes in prayer! Hark! Again and again He addresses His Father with an ‘if it be possible, let this cup pass from me!’ Tell me, ye blessed angels, tell me, Gabriel (or whatsoever thou art called), who wast sent from heaven in this important hour, to strengthen our agonizing Lord,—tell me, if ye can, what Christ endured in this dark and doleful night! And tell me, tell me what you yourselves felt, when you heard this same God-man, whilst expiring on the accursed tree, breaking forth into that dolorous, unheard-of expostulation, ‘My God, my God, why, or how hast Thou forsaken me?’ Were you not all struck dumb? And did not an awful silence fill heaven itself, when God the Father said unto His sword, ‘Sword, smite thy fellow!’ Well might nature put on its sable weeds. Well might the rocks rend, to shew their sympathy with a suffering Saviour. And well might the sun withdraw its light, as though shocked and confounded to see its Maker die.”
“If you can bear to be spectators of such an awful tragedy, I must now entreat you to enter the garden of Gethsemane. But, stop! What is that we see? Behold the Lamb of God undergoing the most direful tortures of vindictive wrath! Of the people, even of His disciples, there is none with Him. Alas! was ever sorrow like unto that sorrow, wherewith His innocent soul was afflicted in this day of His Father’s fierce anger? BeforeHe entered into this bitter passion, out of the fulness of His heart, He said, ‘Now is my soul troubled.’ But how is it troubled now? His agony bespeaks it to be ‘exceeding sorrowful, even unto death.’ It extorts sweat, yea, a bloody sweat. His face, His hands, His garments, are all stained with blood. It extorts strong cryings, and many tears. See how the incarnate Deity lies prostrate before His Father, who now laid on Him the iniquities of us all! See how He agonizes in prayer! Hark! Again and again He addresses His Father with an ‘if it be possible, let this cup pass from me!’ Tell me, ye blessed angels, tell me, Gabriel (or whatsoever thou art called), who wast sent from heaven in this important hour, to strengthen our agonizing Lord,—tell me, if ye can, what Christ endured in this dark and doleful night! And tell me, tell me what you yourselves felt, when you heard this same God-man, whilst expiring on the accursed tree, breaking forth into that dolorous, unheard-of expostulation, ‘My God, my God, why, or how hast Thou forsaken me?’ Were you not all struck dumb? And did not an awful silence fill heaven itself, when God the Father said unto His sword, ‘Sword, smite thy fellow!’ Well might nature put on its sable weeds. Well might the rocks rend, to shew their sympathy with a suffering Saviour. And well might the sun withdraw its light, as though shocked and confounded to see its Maker die.”
The next extract is from the sermon on “Peter’s Denial of his Lord,” and describes Peter repenting.
“Methinks I see him wringing his hands, rending his garments, stamping on the ground, and, with the self-condemned publican, smiting upon his breast. See how it heaves! O what piteous sighs and groans are those which come from the very bottom of his heart. Alas! it is too big to speak; but his tears, his briny, bitter, repenting tears, plainly bespeak this to be the language of his awakened soul. ‘Alas! where have I been? On the devil’s ground. With whom have I been conversing? The devil’s children. What is this that I have done? Denied the Lord of glory;—with oaths and curses, denied that I ever knew Him. And now whither shall I go? or where shall I hide my guilty head? I have sinned against light. I have sinned against repeated tokens of His dear, distinguishing, and heavenly love. I have sinned against repeated warnings, resolutions, promises, and vows. I have sinned openly in the face of the sun, and in the presence of my Master’s enemies; and, thereby, have caused His name to be blasphemed. How can I think of being suffered to behold the face of, much less to be employed by, the ever-blessed Jesus any more? O Peter! thou hast undone thyself. Justly mayest thou be thrown aside like a broken vessel. God be merciful to me a sinner!’”
“Methinks I see him wringing his hands, rending his garments, stamping on the ground, and, with the self-condemned publican, smiting upon his breast. See how it heaves! O what piteous sighs and groans are those which come from the very bottom of his heart. Alas! it is too big to speak; but his tears, his briny, bitter, repenting tears, plainly bespeak this to be the language of his awakened soul. ‘Alas! where have I been? On the devil’s ground. With whom have I been conversing? The devil’s children. What is this that I have done? Denied the Lord of glory;—with oaths and curses, denied that I ever knew Him. And now whither shall I go? or where shall I hide my guilty head? I have sinned against light. I have sinned against repeated tokens of His dear, distinguishing, and heavenly love. I have sinned against repeated warnings, resolutions, promises, and vows. I have sinned openly in the face of the sun, and in the presence of my Master’s enemies; and, thereby, have caused His name to be blasphemed. How can I think of being suffered to behold the face of, much less to be employed by, the ever-blessed Jesus any more? O Peter! thou hast undone thyself. Justly mayest thou be thrown aside like a broken vessel. God be merciful to me a sinner!’”
Even if he had wished, John Wesley would have found it difficult to preach in a style like this. Let the taste be good or bad, there cannot be a doubt that, with Whitefield’s dramatic action and unequalled voice, the effect of sucheloquence would be next to overpowering. We return to Whitefield’s correspondence.
One of the London ministers, who had been benefited by Whitefield’s ministry, was theRev.Mr.Steward. He had been invited to the house of the Countess of Huntingdon to hear Whitefield preach, and had been one of the first converts there. His own preaching had become popular and successful, not only at her ladyship’s, but on Garlick Hill, where, among others saved by his instrumentality, wasMrs.Kent, at the age of a hundred and four.Mr.Steward’s career was suddenly ended,—anevent which greatly affectedWhitefield.317In the following letter to Charles Wesley, he refers to this and other matters:—
“London,March 3, 1753.“My dear Friend,—I thank you and your brother most heartily for the loan of the chapel. Blessed be God! the work goes on well. On Thursday morning” (March1st), “the first brick of our new Tabernacle was laid with awful solemnity. I preached from Exodusxx.24: ‘In all places where I record my name, I will come unto thee and bless thee.’ Afterwards, we sung, and prayed for God’s blessing in all places, where His glorious name is recorded. The wall is now about a yard high. The building is to be eighty feet square. It is upon the old spot. We have purchased the house; and, if we finish what we have begun, we shall be rent-free for forty-six years. We have£1100 in hand. This, I think, is the best way to build.“Mr.Steward’s death so affected me, that, when I met the workmen that night to contract about the building, I could scarce bear to think of building tabernacles. Strange! that so many should be so soon discharged, and we continued. Eighteen years have I been waiting for the coming of the Son of God; but I find we are immortal till our work is done. Oh that we may never live to be ministered unto, but to minister.Mr.Steward spoke for his Lord as long as he could speak at all. He had no clouds nor darkness. I was with him, till a few minutes before he slept in Jesus.“I have good news from several parts. A door is opening at Winchester. Surely the little leaven will ferment till the whole kingdom be leavened. Even so, Lord Jesus, Amen!“My poor wife has had another plunge. We thought she was taken with palsy; but, blessed be God,she is nowrecovering.”318
“London,March 3, 1753.
“My dear Friend,—I thank you and your brother most heartily for the loan of the chapel. Blessed be God! the work goes on well. On Thursday morning” (March1st), “the first brick of our new Tabernacle was laid with awful solemnity. I preached from Exodusxx.24: ‘In all places where I record my name, I will come unto thee and bless thee.’ Afterwards, we sung, and prayed for God’s blessing in all places, where His glorious name is recorded. The wall is now about a yard high. The building is to be eighty feet square. It is upon the old spot. We have purchased the house; and, if we finish what we have begun, we shall be rent-free for forty-six years. We have£1100 in hand. This, I think, is the best way to build.
“Mr.Steward’s death so affected me, that, when I met the workmen that night to contract about the building, I could scarce bear to think of building tabernacles. Strange! that so many should be so soon discharged, and we continued. Eighteen years have I been waiting for the coming of the Son of God; but I find we are immortal till our work is done. Oh that we may never live to be ministered unto, but to minister.Mr.Steward spoke for his Lord as long as he could speak at all. He had no clouds nor darkness. I was with him, till a few minutes before he slept in Jesus.
“I have good news from several parts. A door is opening at Winchester. Surely the little leaven will ferment till the whole kingdom be leavened. Even so, Lord Jesus, Amen!
“My poor wife has had another plunge. We thought she was taken with palsy; but, blessed be God,she is nowrecovering.”318
The next deserves insertion for its Christian admonition.
“London,March 10, 1753.“My dearMr.M——,I have preached at Spitalfields chapeltwice.319Both theMr.Wesleys are agreed, as the younger brother writes me word, in answer to my letter. Let brotherly love continue. I do not like writing against anybody; but, I think, that wisdom which dwells with prudence should direct you not to fillMr.Wesley’s people (who expect you will serve them) with needless jealousies. I hope to see the time when you will talk less of persons and things, and more of Jesus Christ. This, and this alone, can make and keep you steady in yourself, and extensively useful to others. I am glad you know when persons are justified. It is a lesson I have not yet learnt. There are so many stony-ground hearers, that I have determined to suspend my judgment, till I know the tree by its fruits.”
“London,March 10, 1753.
“My dearMr.M——,I have preached at Spitalfields chapeltwice.319Both theMr.Wesleys are agreed, as the younger brother writes me word, in answer to my letter. Let brotherly love continue. I do not like writing against anybody; but, I think, that wisdom which dwells with prudence should direct you not to fillMr.Wesley’s people (who expect you will serve them) with needless jealousies. I hope to see the time when you will talk less of persons and things, and more of Jesus Christ. This, and this alone, can make and keep you steady in yourself, and extensively useful to others. I am glad you know when persons are justified. It is a lesson I have not yet learnt. There are so many stony-ground hearers, that I have determined to suspend my judgment, till I know the tree by its fruits.”
The following needs no explanation:—
“London,March 21, 1753.“What is happening to the Moravians is no more than I have long expected, and spoken of to many friends. Their scheme is soantichristian, in almost every respect, that I am amazed the eyes of the English Brethren have not long since been opened, and the Babel stopped. But the glorious God generally suffers such buildings to go high, that their fall may be more conspicuous. May the builders rise (I mean as to spirituals) by their falls, and gain by their losses! This is all the harm I wish them. What a blessed thing it is to live and walk in the simplicity of the gospel! How happy is that man, who, being neither fond of money, numbers, nor power, goes on day by day without any other scheme than a general intention to promote the common salvation among people of all denominations! Will you pray that I may be thus minded?”
“London,March 21, 1753.
“What is happening to the Moravians is no more than I have long expected, and spoken of to many friends. Their scheme is soantichristian, in almost every respect, that I am amazed the eyes of the English Brethren have not long since been opened, and the Babel stopped. But the glorious God generally suffers such buildings to go high, that their fall may be more conspicuous. May the builders rise (I mean as to spirituals) by their falls, and gain by their losses! This is all the harm I wish them. What a blessed thing it is to live and walk in the simplicity of the gospel! How happy is that man, who, being neither fond of money, numbers, nor power, goes on day by day without any other scheme than a general intention to promote the common salvation among people of all denominations! Will you pray that I may be thus minded?”
The erection of the new Tabernacle detained Whitefield in London longer than it was his custom to stay; but, in the month of April, he made a hurried visit to the city of Norwich, where, two years before, there had been the most disgraceful riots. James Wheatley, whom the Wesleys had expelled from their connexion, for infamous behaviour, had come to Norwich, begun to preach out of doors, and formed a mongrel society of nearly two thousand persons. A temporary Tabernacle was erected for him on Timber Hill, in imitation of the one erected for Whitefield in Moorfields. Then followed the riots. Wheatley braved the storm; and, in April, 1752,steps were taken to build for him one of the largest chapels in thecity.320The history of the entiremovement is curious, but not edifying. Why Whitefield went to Norwich, it is difficult to tell. An account of his visit is contained in the following short extracts from his letters:—
“Norwich, April 17, 1753. Were it not sinful, I could wish for a thousand hands, a thousand tongues, and a thousand lives: all should be employed, night and day, without ceasing, in promoting the glory of Jesus. Thanks be to His great name, for reviving His work in the midst of the years. I trust that His people everywhere will be made to sing, ‘The winter is past, the rain is over and gone, the flowers appear on the earth, and the voice of the turtle is heard in the land.’ For these three days past, I have been preaching here twice a day. In the mornings, we have been quiet; but, in the evenings, the sons of Belial have been somewhat rude. The place built here for public worship is much larger than yours at Newcastle; and, I believe, hundreds of truly awakened souls attend. What cannot God do? What will the end of this be? The destruction of Jericho. The rams’ horns must go round, till its towering walls fall down. Who would not be one of these rams’ horns? My dear sir, let us not be ashamed of the cross of Christ: it is lined with love, and will ere long be exchanged for a crown. Jesus Himself will put it on our heads.”“Norwich, April 18, 1753. How does God delight to exceed the hopes, and to disappoint the fears, of His weak, though honest-hearted people! In spite of all opposition, He has caused us to triumph even in Norwich. Thousands attend twice every day, and hear with the greatest eagerness. I hope it will appear yet more and more that God has much people here.”
“Norwich, April 17, 1753. Were it not sinful, I could wish for a thousand hands, a thousand tongues, and a thousand lives: all should be employed, night and day, without ceasing, in promoting the glory of Jesus. Thanks be to His great name, for reviving His work in the midst of the years. I trust that His people everywhere will be made to sing, ‘The winter is past, the rain is over and gone, the flowers appear on the earth, and the voice of the turtle is heard in the land.’ For these three days past, I have been preaching here twice a day. In the mornings, we have been quiet; but, in the evenings, the sons of Belial have been somewhat rude. The place built here for public worship is much larger than yours at Newcastle; and, I believe, hundreds of truly awakened souls attend. What cannot God do? What will the end of this be? The destruction of Jericho. The rams’ horns must go round, till its towering walls fall down. Who would not be one of these rams’ horns? My dear sir, let us not be ashamed of the cross of Christ: it is lined with love, and will ere long be exchanged for a crown. Jesus Himself will put it on our heads.”
“Norwich, April 18, 1753. How does God delight to exceed the hopes, and to disappoint the fears, of His weak, though honest-hearted people! In spite of all opposition, He has caused us to triumph even in Norwich. Thousands attend twice every day, and hear with the greatest eagerness. I hope it will appear yet more and more that God has much people here.”
Whitefield returned to London on April21st; and, for the next three weeks, was employed, not only in preaching, but in writing. The following letter deserves attention. It was addressed to David Taylor—said to have been originally footman to Lady Ingham—a good man, but unsettled, part Moravian, part Methodist, and part Inghamite—who, by his preaching, had converted large numbers of the people in Derbyshire, Leicestershire, Lancashire, and Yorkshire, and had formed Societies in the several counties.
“London,May 1, 1753.“My dear David,—Do you enquire where I am? I answer, in London, longing to come to Leeds, and yet withheld by Him, whose providence ordereth all things well. Let us have a little more patience, and then, in a few weeks, I hope to have a blessed range in the north. The word ran and was glorified at Norwich. Preaching so frequently, and riding hard, almost killed me; but what is my body in comparison of precious and immortal souls?“At present, I am engaged in a very ungrateful work; I mean, in writing against the leading Moravian Brethren. When you see it, you will know whether there was not a cause.”
“London,May 1, 1753.
“My dear David,—Do you enquire where I am? I answer, in London, longing to come to Leeds, and yet withheld by Him, whose providence ordereth all things well. Let us have a little more patience, and then, in a few weeks, I hope to have a blessed range in the north. The word ran and was glorified at Norwich. Preaching so frequently, and riding hard, almost killed me; but what is my body in comparison of precious and immortal souls?
“At present, I am engaged in a very ungrateful work; I mean, in writing against the leading Moravian Brethren. When you see it, you will know whether there was not a cause.”
Whitefield’s pamphlet was published without delay, and was entitled, “An Expostulatory Letter, addressed to Nicholas Lewis, Count Zinzendorf, and Lord Advocate of the Unitas Fratrum. By George Whitefield,A.B., late of Pembroke College, Oxford, and Chaplain to the Right Honourable the Countess of Huntingdon. London, 1753.” (8vo. 19pp.) The letter is dated, “London, April 24, 1753;” and bears on the title-page the text, “O foolish Galatians, who hath bewitched you?”
Perhaps it ought to be premised that a great sensation had been already created in the country, by the publication of an octavo pamphlet of 177 pages, dedicated to the Archbishop of Canterbury, and entitled, “A candid Narrative of the Rise and Progress of the Hernhuthers, commonly called Moravians, or Unitas Fratrum. By Henry Rimius, Aulic Counsellor to his late Majesty the King of Prussia.” Rimius’s book was a terrible attack on Zinzendorf; and now Whitefield, wisely or unwisely, rushed into the affray. His letter begins thus:—
“My Lord,—Although I am persuaded that nothing has a greater tendency to strengthen the hands of infidels than the too frequent altercations between the professors of Christianity, yet there are certain occasions wherein the necessary defence of the principles of our holy religion, as well as the practice of it, renders public remonstrance of the greatest use and importance.“For many years past, I have been a silent and an impartial observer of the progress and effects of Moravianism, both in England and America; but such shocking things have been lately brought to our ears, and offences have swollen to such an enormous bulk, that a real regard for my king and my country, and a disinterested love for the ever-blessed Jesus, will not suffer me to be silent any longer. Pardon me, therefore, my lord, if I am constrained to inform your lordship that you, together with some of yourleadingbrethren, have been unhappily instrumental in misguiding many simple, honest-hearted Christians; of distressing, if not totally ruining, numerous families; and of introducing a wholefarragoof superstitious, not to say idolatrous, fopperies into the English nation.”
“My Lord,—Although I am persuaded that nothing has a greater tendency to strengthen the hands of infidels than the too frequent altercations between the professors of Christianity, yet there are certain occasions wherein the necessary defence of the principles of our holy religion, as well as the practice of it, renders public remonstrance of the greatest use and importance.
“For many years past, I have been a silent and an impartial observer of the progress and effects of Moravianism, both in England and America; but such shocking things have been lately brought to our ears, and offences have swollen to such an enormous bulk, that a real regard for my king and my country, and a disinterested love for the ever-blessed Jesus, will not suffer me to be silent any longer. Pardon me, therefore, my lord, if I am constrained to inform your lordship that you, together with some of yourleadingbrethren, have been unhappily instrumental in misguiding many simple, honest-hearted Christians; of distressing, if not totally ruining, numerous families; and of introducing a wholefarragoof superstitious, not to say idolatrous, fopperies into the English nation.”
Having asserted that, whatever might be “the principles and usages of the ancient Moravian Church,” he can find no trace of the present practices of the Moravians in the primitive churches, Whitefield continues:—
“Will your lordship give me leave to descend to a few particulars? Pray, my lord, what instances have we of the first Christians walking round the graves of their deceased friends on Easter Day, attended with hautboys, trumpets, French horns, violins, and other kinds of musical instruments? Or where have we the least mention made of pictures of particular persons being brought into the first Christian assemblies, and of candles being placed behind them, in order to give a transparent view of the figures? Where was it ever known that the picture of the apostle Paul, representing him handing a gentleman and lady up to the side of Jesus Christ, was ever introduced into the primitive lovefeasts? Or do we ever hear of incense, or something like it, being burnt for him, in order to perfume the room before he made his entrance among the brethren? And yet your lordship knows this has been done for you, and suffered by you, without your having shewn, as far as I can hear, the least dislike of it at all.“Again, my lord, I beg leave to enquire whether we hear anything in Scripture of eldresses or deaconnesses seating themselves before a table covered with artificial flowers, and against that a little altar surrounded with wax tapers, on which stood a cross, composed either of mock or real diamonds, or other glittering stones? And yet your lordship must be sensible, this was done in Fetter Lane chapel, forMrs.Hannah Nitschmann, the present general eldress of your congregation, with this addition, that all the sisters were seated in German caps, and clothed in white, and the organ also illuminated with three pyramids of wax tapers, each of which was tied with a red ribbon, and over the head of the general eldress was placed her own picture, and over that (horresco referens) the picture of the Son of God. A goodly sight this, my lord, for a company of English Protestants to behold! Alas! to what a long series of childish and superstitious devotions, and unscriptural impositions must they have been habituated, before they could sit as silent spectators of such an anti-Christian scene!”
“Will your lordship give me leave to descend to a few particulars? Pray, my lord, what instances have we of the first Christians walking round the graves of their deceased friends on Easter Day, attended with hautboys, trumpets, French horns, violins, and other kinds of musical instruments? Or where have we the least mention made of pictures of particular persons being brought into the first Christian assemblies, and of candles being placed behind them, in order to give a transparent view of the figures? Where was it ever known that the picture of the apostle Paul, representing him handing a gentleman and lady up to the side of Jesus Christ, was ever introduced into the primitive lovefeasts? Or do we ever hear of incense, or something like it, being burnt for him, in order to perfume the room before he made his entrance among the brethren? And yet your lordship knows this has been done for you, and suffered by you, without your having shewn, as far as I can hear, the least dislike of it at all.
“Again, my lord, I beg leave to enquire whether we hear anything in Scripture of eldresses or deaconnesses seating themselves before a table covered with artificial flowers, and against that a little altar surrounded with wax tapers, on which stood a cross, composed either of mock or real diamonds, or other glittering stones? And yet your lordship must be sensible, this was done in Fetter Lane chapel, forMrs.Hannah Nitschmann, the present general eldress of your congregation, with this addition, that all the sisters were seated in German caps, and clothed in white, and the organ also illuminated with three pyramids of wax tapers, each of which was tied with a red ribbon, and over the head of the general eldress was placed her own picture, and over that (horresco referens) the picture of the Son of God. A goodly sight this, my lord, for a company of English Protestants to behold! Alas! to what a long series of childish and superstitious devotions, and unscriptural impositions must they have been habituated, before they could sit as silent spectators of such an anti-Christian scene!”
Besides this general onslaught on Moravianritualism, Whitefield, in foot-notes, ridicules the absurdity of the “married women” of the Moravian community “being ordered to wear blue knots; the single women, pink; those who are just marriageable, pink and white; widows past child-bearing, white; and those who were not so, blue and white.” He also describes a ludicrous, or rather theatrical and repulsive scene, in Hatton Garden, at the celebration of the birthday of Hannah Nitschmann; and then proceeds to the subject of Moravian fraud and bankruptcy. He writes:—
“I have another question to propose to your lordship. Pray, my lord, did any of the apostles orleadersof the primitive churches ever usurp an authority, not only over people’s consciences, but properties, or draw inthe members of their respective congregations to dispose of whole patrimonies at once, or to be bound for thousands more than they knew they were worth? And yet your lordship knows this has been done again and again, in order to serve the purposes of the Brethren; and that, too, at or very near the time, when, in order to procure an Act in their favour, they boasted to an English Parliament how immensely rich they were.”
“I have another question to propose to your lordship. Pray, my lord, did any of the apostles orleadersof the primitive churches ever usurp an authority, not only over people’s consciences, but properties, or draw inthe members of their respective congregations to dispose of whole patrimonies at once, or to be bound for thousands more than they knew they were worth? And yet your lordship knows this has been done again and again, in order to serve the purposes of the Brethren; and that, too, at or very near the time, when, in order to procure an Act in their favour, they boasted to an English Parliament how immensely rich they were.”
Whitefield then specifies some of the Moravian debts; and concludes by speaking of the “horrid equivocations, untruths, and low artifices,” made use of to obtain such enormous loans:—
“At present,” says he, “I shall add no more, but earnestly sayAmento that part of the Brethren’s litany, ‘From untimely projects, and from unhappily becoming great, keep us, our good Lord and God!’ And as heartily praying, that the glorious Jesus may prosper all that is right, and give grace to correct and amend all that is wrong, among all His people of all denominations, I subscribe myself, my lord, your lordship’s most obedient humble servant,“George Whitefield.”
“At present,” says he, “I shall add no more, but earnestly sayAmento that part of the Brethren’s litany, ‘From untimely projects, and from unhappily becoming great, keep us, our good Lord and God!’ And as heartily praying, that the glorious Jesus may prosper all that is right, and give grace to correct and amend all that is wrong, among all His people of all denominations, I subscribe myself, my lord, your lordship’s most obedient humble servant,
“George Whitefield.”
This was plain speaking. Perhaps some will think that Whitefield’s interference was offensively officious; but it must be borne in mind, that, besides being bound to take a general interest in everything pertaining to the religion of the land, Whitefield was closely associated with the Moravians at the beginning of his ministry; and that, in his extensive itinerancy, he still came into frequent contact with them. And, further, though it may be still contended that Whitefield might have been more usefully employed, there cannot be a doubt that he now rendered a great and lasting service to the Moravian community; for his letter to Zinzendorf helped to check and to correct the extravagance and the absurdly ritualistic practices, into which the Unitas Fratrum had fallen.
Whitefield’s “letter” created almost as great a sensation as Rimius’s “Narrative”; and, in whole or in part, was reprinted in the magazines and newspapers of the day. The Moravians were angry. Peter Bohler declared publicly, in the pulpit, that Whitefield’s letter “was all a lie.” James Hutton spoke of “many bulls of Bashan roaring madly against the Count; and describing him as a Mahomet, a Cæsar, an impostor, a Don Quixote, a devil, the beast, theman of sin, theAntichrist.”321He also sent the following threatening letter “to the publisher of thePublic Advertiser”:—
“Saturday,June 2, 1752.“You, sir, have published such an extract ofMr.Whitefield’s libel in your paper, as is punishable by law; which example of yours the country newspapers and the London magazines have followed.“I would have you immediately consider well, whether you are liable or no; and, if you find yourself so, to let me know what steps you think to take to avoid a prosecution.“A submission in thePublic Advertiser, next Monday, expressing your sorrow for having published that extract (without at all entering into the merits of the cause, whether true or false), and asking pardon of the persons reflected on therein, seems to me the best and only way of preventing that prosecution, which else, in all probability, will very soon begin.“I am, sir, yours,“James Hutton.”
“Saturday,June 2, 1752.
“You, sir, have published such an extract ofMr.Whitefield’s libel in your paper, as is punishable by law; which example of yours the country newspapers and the London magazines have followed.
“I would have you immediately consider well, whether you are liable or no; and, if you find yourself so, to let me know what steps you think to take to avoid a prosecution.
“A submission in thePublic Advertiser, next Monday, expressing your sorrow for having published that extract (without at all entering into the merits of the cause, whether true or false), and asking pardon of the persons reflected on therein, seems to me the best and only way of preventing that prosecution, which else, in all probability, will very soon begin.
“I am, sir, yours,
“James Hutton.”
A similar letter was sent to the publisher of theDaily Gazetteer. The Archbishop of Canterbury, likewise, received an anonymous epistle, not written, but made up of words, taken out of printed books, of different types, and pasted upon a sheet of paper:—
“My Lord,—Our Moravian Church having subsisted above 1700 years, and you being the chief of a Church, which is her puny sister, your Grace ought not to suffer that villain Rimius publicly to vilify our right reverend and valuable patron and us. The man is quite stupid, else he would have known that he, being but a single person, and deeply in debt, can do us no hurt. We are a multitude, a parliamentary constitution, a church that stands upon a rock, and have treasures inexhaustible, and can hold out against him, and all the rest of our enemies. But we shall soon make him flee his country;or he shall meet with a fate which he scarceexpects.”322
“My Lord,—Our Moravian Church having subsisted above 1700 years, and you being the chief of a Church, which is her puny sister, your Grace ought not to suffer that villain Rimius publicly to vilify our right reverend and valuable patron and us. The man is quite stupid, else he would have known that he, being but a single person, and deeply in debt, can do us no hurt. We are a multitude, a parliamentary constitution, a church that stands upon a rock, and have treasures inexhaustible, and can hold out against him, and all the rest of our enemies. But we shall soon make him flee his country;or he shall meet with a fate which he scarceexpects.”322
Bohler and Zinzendorf both wrote to Whitefield; and, as their letters are of historical importance, they are here givenin extenso:—
“May 8, 1753.“Sir,—I pity you very much that you suffer yourself to be so much imposed on, and to print your impositions so inconsiderately.“You have now attempted a second time to ruin my character.You represent me as the inventor of anartificial mount,323etc.You build uponthat, two assertions: 1. That I invented it as a means to encourage a certain gentleman in his undertakings. 2. That I did it to make up a quarrel with him, by these means. Now I can attest, with a good conscience, before God, that I had no hand in inventing, or contriving, or executing,etc., such anartificial mound and picture,etc.; and both your conclusions, that you build on it, drop of course.“You also assert, that, I and others paid our devotions in a certain room, of which you please to give a description; but you really are in this point also grossly imposed upon. By whom? By an apostate!“The person against whom you chiefly level your letter, is so maliciously misrepresented therein, that really you yourself will be ashamed of it one day before God and man. It would have been ingenuous in you to have asked some of your old friends, whether the charges you lay against us be true. But that, you have not done. You will perhaps say to me, ‘You can clear yourself in print.’ But this sounds, in my ears, as if a drunken man would pelt one with dirt, and then say, ‘Now I will shew you water where you can wash yourself again.’ I, for my part, have always abhorred paper war; for I think the result of such a war, for a child of God, is no other thanvinco seu vincor, semper ego maculor(conquering or conquered, I am dishonoured). And, besides that, I think it incumbent upon an honest man, when he rashly and heedlessly has cast an aspersion upon his fellow-creatures—fathered actions upon an innocent person of whom he was altogether ignorant—and, with the most prejudicial assertions, charged a body of people with faults of which they, neither in whole nor in part, are guilty—to do all in his power to remove such aspersions of which he is the author or propagator.“DearMr.Whitefield, when the secret intentions of man, together with all his unjust deeds and actions, will be judged, how glad would you be then, not to have treated our Society, in general; and, in particular, that venerable person against whom your letter is chiefly levelled; and poor me, in so injurious, yea, I may say, impudent and wicked a manner.“But, perhaps, my dear and merciful Saviour may give you grace, that I may, a second time, be asked pardon by you; which I, for your sake, heartily desire; but, for my sake, am entirely unconcerned about; who, as an unworthy servant of my dear Lord Jesus Christ, who was slain for His enemies, shall continue to love and pray for you.“Peter Bohler.”
“May 8, 1753.
“Sir,—I pity you very much that you suffer yourself to be so much imposed on, and to print your impositions so inconsiderately.
“You have now attempted a second time to ruin my character.You represent me as the inventor of anartificial mount,323etc.You build uponthat, two assertions: 1. That I invented it as a means to encourage a certain gentleman in his undertakings. 2. That I did it to make up a quarrel with him, by these means. Now I can attest, with a good conscience, before God, that I had no hand in inventing, or contriving, or executing,etc., such anartificial mound and picture,etc.; and both your conclusions, that you build on it, drop of course.
“You also assert, that, I and others paid our devotions in a certain room, of which you please to give a description; but you really are in this point also grossly imposed upon. By whom? By an apostate!
“The person against whom you chiefly level your letter, is so maliciously misrepresented therein, that really you yourself will be ashamed of it one day before God and man. It would have been ingenuous in you to have asked some of your old friends, whether the charges you lay against us be true. But that, you have not done. You will perhaps say to me, ‘You can clear yourself in print.’ But this sounds, in my ears, as if a drunken man would pelt one with dirt, and then say, ‘Now I will shew you water where you can wash yourself again.’ I, for my part, have always abhorred paper war; for I think the result of such a war, for a child of God, is no other thanvinco seu vincor, semper ego maculor(conquering or conquered, I am dishonoured). And, besides that, I think it incumbent upon an honest man, when he rashly and heedlessly has cast an aspersion upon his fellow-creatures—fathered actions upon an innocent person of whom he was altogether ignorant—and, with the most prejudicial assertions, charged a body of people with faults of which they, neither in whole nor in part, are guilty—to do all in his power to remove such aspersions of which he is the author or propagator.
“DearMr.Whitefield, when the secret intentions of man, together with all his unjust deeds and actions, will be judged, how glad would you be then, not to have treated our Society, in general; and, in particular, that venerable person against whom your letter is chiefly levelled; and poor me, in so injurious, yea, I may say, impudent and wicked a manner.
“But, perhaps, my dear and merciful Saviour may give you grace, that I may, a second time, be asked pardon by you; which I, for your sake, heartily desire; but, for my sake, am entirely unconcerned about; who, as an unworthy servant of my dear Lord Jesus Christ, who was slain for His enemies, shall continue to love and pray for you.
“Peter Bohler.”
To say the least, this is an odd, evasive letter, unworthy of the man who had taught the Wesleys the way of salvation by faith in Jesus Christ. Zinzendorf’s is no better:—
“May 8, 1753.“Rev.Sir,—As I read no newspapers, I knew nothing of your ‘Expostulatory Letter,’ till a worthy clergyman of the Church of England communicated to me his copy but yesterday.“You are a preacher, I suppose, of Christ; therefore, though you are, it seems, an utter stranger to me, you may guess why you see no reply to your letter.“In private, I tell you so much, that you are mistaken in the chief point you urge with more zeal than knowledge.“As yet, I owe not a farthing of the£40,000 you are pleased to tell me of; and, if your precipitate officiousness should save me and those foreigners, you forewarn so compassionately, from that debt, your zeal would prove very fatal to the English friends you pity, it seems, no less than the German.“As for the distinction in the dress of our women, pray consider thatSt.Paul has thought it worth his while to make certain regulations about the head-dress; and you may remain more quiet, as you have no notion what our ordinances are.“If some brethren, in their Easter Liturgy, make use of French-horns, (which they are to answer for, not I, for my chapel has none,) let the synod consider of it.“I have not seen the pamphlet you tell us of. It is dedicated to the Archbishop, you say. If the author got the permission of his Grace fairly, then the thing is serious indeed; yet, I shall have nothing to say toMr.Rimius.“I make but one observation for your good, sir. Are you sure that all the quotations out of the Bible are true? If so, is it possible that the interpretations, which some eighty different sects of Christians give to the passages in which they oppose each other, can be the true meaning of the author? Are all those which are made out of your own books to be depended upon? For my own part, I find that the single passage you borrow fromMr.Rimius is an imposition upon the public, as gross as ifSt.Paul, when he says, ‘We have but one God the Father,’etc., should be charged with denying the divinity of Jesus. As thousands of our people are satisfied, that I oppose that meaning of the said quotation, with all my credit in the Church; and have supported my opposition, with all my substance and that of my family, above these thirty years; and will continue so long as I have a shirt left;what must they think when they see my book quoted in thatmanner?324I add no more.“As your heart is not prepared to love me, nor your understanding to listen to my reasons, I wish you well, sir, and am your loving friend,“Louis.”325
“May 8, 1753.
“Rev.Sir,—As I read no newspapers, I knew nothing of your ‘Expostulatory Letter,’ till a worthy clergyman of the Church of England communicated to me his copy but yesterday.
“You are a preacher, I suppose, of Christ; therefore, though you are, it seems, an utter stranger to me, you may guess why you see no reply to your letter.
“In private, I tell you so much, that you are mistaken in the chief point you urge with more zeal than knowledge.
“As yet, I owe not a farthing of the£40,000 you are pleased to tell me of; and, if your precipitate officiousness should save me and those foreigners, you forewarn so compassionately, from that debt, your zeal would prove very fatal to the English friends you pity, it seems, no less than the German.
“As for the distinction in the dress of our women, pray consider thatSt.Paul has thought it worth his while to make certain regulations about the head-dress; and you may remain more quiet, as you have no notion what our ordinances are.
“If some brethren, in their Easter Liturgy, make use of French-horns, (which they are to answer for, not I, for my chapel has none,) let the synod consider of it.
“I have not seen the pamphlet you tell us of. It is dedicated to the Archbishop, you say. If the author got the permission of his Grace fairly, then the thing is serious indeed; yet, I shall have nothing to say toMr.Rimius.
“I make but one observation for your good, sir. Are you sure that all the quotations out of the Bible are true? If so, is it possible that the interpretations, which some eighty different sects of Christians give to the passages in which they oppose each other, can be the true meaning of the author? Are all those which are made out of your own books to be depended upon? For my own part, I find that the single passage you borrow fromMr.Rimius is an imposition upon the public, as gross as ifSt.Paul, when he says, ‘We have but one God the Father,’etc., should be charged with denying the divinity of Jesus. As thousands of our people are satisfied, that I oppose that meaning of the said quotation, with all my credit in the Church; and have supported my opposition, with all my substance and that of my family, above these thirty years; and will continue so long as I have a shirt left;what must they think when they see my book quoted in thatmanner?324I add no more.
“As your heart is not prepared to love me, nor your understanding to listen to my reasons, I wish you well, sir, and am your loving friend,
“Louis.”325
These were unsatisfactory and discreditable letters, and not at all an answer to Whitefield’s charges. The truth is, a satisfactory answer was impossible. There can be no question, that the Moravians had begun to practise aritualismthe most silly; and that their expenditure had brought themto the very verge of bankruptcy and disgracefulruin.326
It would be wearisome and unprofitable to pursue the subject. Suffice it to say, that, in the month of November, 1753, a pamphlet, of forty-three pages, was published with the following uncouth title: “He who is a Minister of the Gospel, and highly esteems the Sufferings of the Lamb, his Introduction to the Method or Way of the Evangelical Church of the Brethren in dealing with Souls. To which is prefixed, A short Answer toMr.Rimius’s long uncandid Narrative. And a Lesson forMr.Whitefield to read before his Congregation.” The bulk of the pamphlet was a translation of Zinzendorf’s German treatise, entitled, “Method with Souls,”etc., and requires no attention; but that section of it which relates to Whitefield may be quoted:—
“IfMr.Whitefield had been more acquainted with the customs of the primitive Christians, he need not have asked, ‘Did the primitive Christians visit the graves of the deceased?’“As to the illuminations, they are no part of the worship, and cannot concern him.“As to their debts, he has no business to trouble himself about them.He will never be asked to pay them; for he, among the Brethren, to whom the Lord has been most bountiful, has taken upon himself to discharge them.“As his intelligence has been from such asSt.Paul distinguishes by the name of false brethren, any man, possessed of common sense, may know what regard it deserves.“One fault among the Brethren is, that they do not abound with charity sermons, and look sharp after the plate, as is done he knows where and by whom.“By this time, I doubt not,Mr.Whitefield is able to answer his own queries; and, I hope, wishes he had taken Paul’s advice to Timothy: ‘Foolish and unlearnedquestionsavoid, knowing that they do gender strifes.’”
“IfMr.Whitefield had been more acquainted with the customs of the primitive Christians, he need not have asked, ‘Did the primitive Christians visit the graves of the deceased?’
“As to the illuminations, they are no part of the worship, and cannot concern him.
“As to their debts, he has no business to trouble himself about them.He will never be asked to pay them; for he, among the Brethren, to whom the Lord has been most bountiful, has taken upon himself to discharge them.
“As his intelligence has been from such asSt.Paul distinguishes by the name of false brethren, any man, possessed of common sense, may know what regard it deserves.
“One fault among the Brethren is, that they do not abound with charity sermons, and look sharp after the plate, as is done he knows where and by whom.
“By this time, I doubt not,Mr.Whitefield is able to answer his own queries; and, I hope, wishes he had taken Paul’s advice to Timothy: ‘Foolish and unlearnedquestionsavoid, knowing that they do gender strifes.’”
On the other side, there was published a pamphlet, whose title will convey an idea of its contents:—“A true and authentic Account of Andrew Frey; containing the occasion of his coming among the Hernhuters, or Moravians; his Observations on their Conferences, Casting Lots, Marriages, Festivals, Merriments, Celebrations of Birth-days, Impious Doctrines, and Fantastic Practices, Abuse of Charitable Contributions, Linen Images, Ostentatious Profuseness, and Rancour against any who in the least differ from them; and the Reasons for which he left them; together with the Motives for publishing this Account.Faithfully translated from theGerman.”327
All this disreputable contention prepared the way for Bishop Lavington to publish, two years afterwards, his “Moravians Compared and Detected.” (8vo. 180pp.)
It is time to return to Whitefield’s gospel wanderings, and correspondence.
About the middle of the month of May, he left London for a tour in Wales,and made “a circuit of about seven hundredmiles.”328He preached above twenty times, at Narberth, Pembroke, Haverfordwest, and other places; and was again in London on the7thof June. The Moravian controversy filled his mind and crushed his heart. To his old secretary, John Syms, who had joined the Moravians,and who had basely threatened a revelation of some of Whitefield’s secret affairs, he wrote:—
“Haverfordwest,May 27, 1753.“My dear Man,—Though my wife has not forwarded the letter, she says you have sent me a threatening one. I thank you for it, though unseen, and say unto thee, if thou art thus minded, ‘What thou doest, do quickly.’ Blessed be God, I am ready to receive the most traitorous blow, and to confess, before God and man, all my weaknesses and failings, whether in public or private life. I laid my account of such treatment, before I published my ‘Expostulatory Letter.’ Your writing in such a manner convinces me more and more, that Moravianism leads men to break through the most sacred ties of nature, friendship, and disinterested love.“My wife says, you write, that, ‘I am drunk with powerandapprobation.’ Wast thou with me so long, my dear man, and hast thou not known me better? What power didst thou know me ever to grasp at? or, what power am I now invested with? None, that I know of, except that of being a poor pilgrim. As for approbation, God knows, I have had little else besides the cross to glory in, since my first setting out. May that be my glory still!“My wife says, you write, that ‘I promised not to print.’ I remember no such thing. I know you advised me not to do so, but I know of no promise made. If I rightly remember, I had not then read Rimius; but, after that, I both heard and saw so many things, that I could not, with a safe conscience, be silent.“My wife says, you write, ‘the bulk of my letter is not truth.’ So saysMr.Peter Bohler; nay, he says, ‘it is all a lie;’ and, I hear, he declares so in the pulpit; so that, whether I will or not, he obliges me to clear myself in print. If he goes on in this manner, he will not only constrain me to print a third edition, but also to publish a dreadful heap that remains behind. My answers to him, the Count, and my old friend Hutton, are almost ready. I cannot send them this post, but may have time before long.“O, my dear man, let me tell thee, that the God of truth and love hates lies. That cause can never be good, that needs equivocations and falsehoods to support it. You shall have none from me. I have naked truth. I write out of pure love. The Lord Jesus only knows what unspeakable grief I feel, when I think how many of my friends have so involved themselves. If anything stops my pen, it will be concern for them, not myself. I value neither name nor life itself, when the cause of God calls me to venture both. Thanks be to His great name, I can truly say, that, for many years past, no sin has had dominion over me; neither have I slept with the guilt of any known, unrepented sin lying upon my heart.“I wish thee well in body and soul, and subscribe myself, my dear John, your very affectionate, though injured, friend for Christ’s sake,“George Whitefield.”
“Haverfordwest,May 27, 1753.
“My dear Man,—Though my wife has not forwarded the letter, she says you have sent me a threatening one. I thank you for it, though unseen, and say unto thee, if thou art thus minded, ‘What thou doest, do quickly.’ Blessed be God, I am ready to receive the most traitorous blow, and to confess, before God and man, all my weaknesses and failings, whether in public or private life. I laid my account of such treatment, before I published my ‘Expostulatory Letter.’ Your writing in such a manner convinces me more and more, that Moravianism leads men to break through the most sacred ties of nature, friendship, and disinterested love.
“My wife says, you write, that, ‘I am drunk with powerandapprobation.’ Wast thou with me so long, my dear man, and hast thou not known me better? What power didst thou know me ever to grasp at? or, what power am I now invested with? None, that I know of, except that of being a poor pilgrim. As for approbation, God knows, I have had little else besides the cross to glory in, since my first setting out. May that be my glory still!
“My wife says, you write, that ‘I promised not to print.’ I remember no such thing. I know you advised me not to do so, but I know of no promise made. If I rightly remember, I had not then read Rimius; but, after that, I both heard and saw so many things, that I could not, with a safe conscience, be silent.
“My wife says, you write, ‘the bulk of my letter is not truth.’ So saysMr.Peter Bohler; nay, he says, ‘it is all a lie;’ and, I hear, he declares so in the pulpit; so that, whether I will or not, he obliges me to clear myself in print. If he goes on in this manner, he will not only constrain me to print a third edition, but also to publish a dreadful heap that remains behind. My answers to him, the Count, and my old friend Hutton, are almost ready. I cannot send them this post, but may have time before long.
“O, my dear man, let me tell thee, that the God of truth and love hates lies. That cause can never be good, that needs equivocations and falsehoods to support it. You shall have none from me. I have naked truth. I write out of pure love. The Lord Jesus only knows what unspeakable grief I feel, when I think how many of my friends have so involved themselves. If anything stops my pen, it will be concern for them, not myself. I value neither name nor life itself, when the cause of God calls me to venture both. Thanks be to His great name, I can truly say, that, for many years past, no sin has had dominion over me; neither have I slept with the guilt of any known, unrepented sin lying upon my heart.
“I wish thee well in body and soul, and subscribe myself, my dear John, your very affectionate, though injured, friend for Christ’s sake,
“George Whitefield.”
To another friend, Whitefield wrote as follows:—
“London,June 8, 1753.“Mr.S—— can tell you what concern the Brethren’s awful conduct has given me. Surely, if the Redeemer had not supported me, I should, within these two months, have died of grief. But I will say no more; Jesus knows all things. He will not long bear with guile. I and theMessrs.Wesley are very friendly. I like them, because they let the world see what they are at once. I suspect something wrong, when so much secresy is required.”
“London,June 8, 1753.
“Mr.S—— can tell you what concern the Brethren’s awful conduct has given me. Surely, if the Redeemer had not supported me, I should, within these two months, have died of grief. But I will say no more; Jesus knows all things. He will not long bear with guile. I and theMessrs.Wesley are very friendly. I like them, because they let the world see what they are at once. I suspect something wrong, when so much secresy is required.”
Two days after writing this, Whitefield opened his new Tabernacle, on which occasion he preached, in the morning, from Solomon’s prayer at the dedication of the temple; and, in the evening, from1 Chron.xxix.9: “Then the people rejoiced, for that they offered willingly, because with perfect heart they offered willingly to the Lord: and David the king also rejoiced with great joy.” It is needless to add, that the building“was crowded almost to suffocation in everypart.”329
The Tabernacle being built and opened, Whitefield felt himself at liberty to “take the field.” Accordingly, on June 20, he started off to Portsmouth, where he spent about a week. Having fulfilled his mission there, he set out for the north of England. He had “two good meetings” at Olney. At Northampton, “several thousands attended.” Leicester was “a cold place; but the people stood very attentive, and some were affected.” At Nottingham, “a great multitude came to hear, but a son of Belial endeavoured to disturb them.” At Sheffield, he had “two good meetings,” and a congregation “consisting of several thousands.” At Rotherham, “after preaching, a young man was set at liberty, who had been groaning under the spirit of bondage for four years.” At Leeds thousands attended daily; and, on the Lord’s-day, it was computed that near twenty thousand were present.AtBirstal330and Bradford, “many thousands flocked together.”“At York,” he says, “I preached four times; twice we were disturbed, and twice we had sweet seasons.” Thus did he preach all the way from London to Newcastle where he arrived on Saturday, July 14. Three days afterwards, he wrote to the Countess of Huntingdon:—
“Newcastle,July 17, 1753.“I wrote to your ladyship just before I set out for Portsmouth, and thought to have written again at my return, but was hindered by staying only one night in London. Ever since, I have been on the range for lost sinners; and, blessed be God! I have been much owned by Him who delights to work by the meanest instruments. Sometimes I have scarce known whether I have been in heaven or on earth. I came hither on Saturday, and have preached seven times, and once at Sunderland, where a great multitude attended, and were deeply impressed.At five in the morning, the greatroom331is filled; and, on the Lord’s-day, the congregation out of doors was great indeed. Surely the shout of a King has been amongst us. All is harmony and love. I am now going to a place called Sheep-hill, and shall return to preach here again in the evening. To-morrow I set forward to Scotland. This may be communicated toMr.Charles Wesley, to whom I would write if I had time.”
“Newcastle,July 17, 1753.
“I wrote to your ladyship just before I set out for Portsmouth, and thought to have written again at my return, but was hindered by staying only one night in London. Ever since, I have been on the range for lost sinners; and, blessed be God! I have been much owned by Him who delights to work by the meanest instruments. Sometimes I have scarce known whether I have been in heaven or on earth. I came hither on Saturday, and have preached seven times, and once at Sunderland, where a great multitude attended, and were deeply impressed.At five in the morning, the greatroom331is filled; and, on the Lord’s-day, the congregation out of doors was great indeed. Surely the shout of a King has been amongst us. All is harmony and love. I am now going to a place called Sheep-hill, and shall return to preach here again in the evening. To-morrow I set forward to Scotland. This may be communicated toMr.Charles Wesley, to whom I would write if I had time.”
TheScots’ Magazinefor 1753 (p.361) says:—
“Mr.George Whitefield arrived at Edinburgh July20th; went thence to Glasgow on the27th; returned to Edinburgh August3rd; and set out for London on the7th. He preached daily, morning and evening, when at Edinburgh, in the Orphan Hospital Park; and, when at Glasgow, in the Castle-yard, to numerous audiences. In his sermons at Glasgow, he declaimed warmly against a play-house, lately erected within the enclosure in which he preached. The consequence was, that, before his departure, workmen were employed to take it down, to prevent its being done by ruder hands.”
“Mr.George Whitefield arrived at Edinburgh July20th; went thence to Glasgow on the27th; returned to Edinburgh August3rd; and set out for London on the7th. He preached daily, morning and evening, when at Edinburgh, in the Orphan Hospital Park; and, when at Glasgow, in the Castle-yard, to numerous audiences. In his sermons at Glasgow, he declaimed warmly against a play-house, lately erected within the enclosure in which he preached. The consequence was, that, before his departure, workmen were employed to take it down, to prevent its being done by ruder hands.”
Whitefield went to Scotland, not with his usual buoyancy. Under date of “Edinburgh, July 21,” he wrote:—
“The inward discouragements I have felt against coming to Scotland have been many. I have left a people full of fire. Thousands and thousands flocked to hear the glorious gospel. I have heard of awakenings in every place. Saints have been revived, and heaven, as it were, has come down on earth. We have enjoyed perpetual Cambuslang seasons. My heart is quite broken to think poor Scotland is so dead.”
“The inward discouragements I have felt against coming to Scotland have been many. I have left a people full of fire. Thousands and thousands flocked to hear the glorious gospel. I have heard of awakenings in every place. Saints have been revived, and heaven, as it were, has come down on earth. We have enjoyed perpetual Cambuslang seasons. My heart is quite broken to think poor Scotland is so dead.”
He, however, plunged into his work, and not without success. In another letter, dated “Glasgow, July 25, 1753,” he says:—
“Yesterday, I was enabled to preach five times, and, I suppose, the last time to near twenty thousand. At Edinburgh, I preached twice every day to many thousands, among whom were many of the noble and polite. Attention sits on the faces of all; and friends come round me, like so many bees, to importune me for one week’s longer stay in Scotland.”
“Yesterday, I was enabled to preach five times, and, I suppose, the last time to near twenty thousand. At Edinburgh, I preached twice every day to many thousands, among whom were many of the noble and polite. Attention sits on the faces of all; and friends come round me, like so many bees, to importune me for one week’s longer stay in Scotland.”
As already stated, Whitefield started, from Edinburgh to London, on Tuesday, August7th. On Wednesday, he preached at Berwick, and again on Thursday morning. On Thursday night, he arrived at Alnwick, and “it being the time of the races,” he preached on the words, “So run that ye may obtain.” He writes:—
“Whilst I was discoursing, the gentlemen came down from the race, and surrounded the congregation, and heard very attentively. The next morning, at five, I preached again; and, about noon, at a place called Placey; and, in the evening, about nine, at Newcastle, where a great number expected me, and my text was, ‘At midnight, a cry was made, Behold, the Bridegroom cometh.’”
“Whilst I was discoursing, the gentlemen came down from the race, and surrounded the congregation, and heard very attentively. The next morning, at five, I preached again; and, about noon, at a place called Placey; and, in the evening, about nine, at Newcastle, where a great number expected me, and my text was, ‘At midnight, a cry was made, Behold, the Bridegroom cometh.’”
On the Sunday following, he wrote toMr.Gillies, of Glasgow:—
“I am to preach three times every day this week. This promise supports me—‘As thy day is, so shall thy strength be.’ By the enclosed, you will see the devil owes me a grudge for what was done at Glasgow. Would it not be proper to insert a paragraph to contradict it?”
“I am to preach three times every day this week. This promise supports me—‘As thy day is, so shall thy strength be.’ By the enclosed, you will see the devil owes me a grudge for what was done at Glasgow. Would it not be proper to insert a paragraph to contradict it?”
Next day, August13th, he wrote to another friend:—