First And Second Visits To Scotland—Labors In England And Wales. 1740-1744.

First And Second Visits To Scotland—Labors In England And Wales. 1740-1744.

There were at this time not less than twenty ministers in the neighborhood of Boston who unhesitatingly spoke of Whitefield as their spiritual father, directly tracing their conversion to his ministry. Of one of these we have an account by Collins, the journalist of South Reading. Speaking of 1741, he says, "Mr. Whitefield preached upon our Common in the open air. Mr. Hobby the minister went with the multitude to hear him. It is said that Mr. Hobby afterwards remarked, he came to pick a hole in Mr. Whitefield's coat, but that Whitefield picked a hole in his heart. Mr. Hobby afterwards wrote and published a defence of Mr. Whitefield in a letter to Mr. Henchman, the minister of Lynn, who had written against him."

The letters of Whitefield, during his journeys of eleven hundred miles in New England, were few and brief; but they clearly indicated that at this time he was inclined "to return no more to his native country." New England, notwithstanding his trials there, had evidently won his heart, and for a time almost weaned him from Great Britain. When he left it, as he was now about to do, for the south, he wrote, "God only knows what a cross it was to me to leave dear New England so soon. I hope death will not be so bitter to me as was parting with my friends. Glad shall I be to be prayed thither again before I see my native land. I would just be where He would have me, although in the uttermost parts of the earth. I am now hunting for poor lost sinners in these ungospelized wilds."

Is there not an awfully retributive providence connected with the rejection of the gospel and its ministers? Do we not see this principle at work in the history and present state of the Jews; and has it not often appeared also in the history of Christianity? There was a beautiful village, now a city, in Massachusetts, from which Whitefield was driven with such rancorous abuse, that he shook off the dust of his feet, and proclaimed that the Spirit of God would not visit that spot till the last of those persecutors was dead. The good man's language had a fearful truth in it, though he was not divinely gifted with the prophet's inspiration. A consciousness of desertion paralyzed the energies of the church; for nearly a century it was nurtured on the unwholesome food of unscriptural doctrine. In the very garden of natural loveliness, it sat like a heath in the desert, upon which there could be no rain; and not till that whole generation had passed from the earth, did Zion appear there in her beauty and strength.

CHAPTER VII.

LABORS IN NEW YORK AND THE MIDDLE AND SOUTHERN STATES.

1740, 1741.

Whitefield was now again on his way to New York, preaching at Rye and King's Bridge on the road. At the latter place he was met by several friends from the city, with whom he pleasantly talked, "and found," he says, "an inexpressible satisfaction in my soul when I arrived at the house of my very dear friend Mr. Noble. After supper the Lord filled my heart, and gave me to wrestle with him for New York inhabitants and my own dear friends." He was also cheered by meeting Mr. Davenport from Long Island, whose labors as an evangelist were then exciting much interest. Here too he met with a violent pamphlet published against him. "Met also with two volumes of sermons published in London as delivered by me, though I never preached on most of the texts. But Satan must try all ways to bring the work of God into contempt."

On the morning after his arrival, Whitefield preached in Mr. Pemberton's meeting-house, and says concerning the service, "Never saw the word of God fall with such weight in New York before. Two or three cried out. Mr. Noble could scarce refrain himself. And look where I would, many seemed deeply wounded. At night the word was attended with great power. One cried out; and the Lord enabled me at the latter end of my sermon to speak with authority. Alas, how vain are the thoughts of men! As I came along yesterday, I found my heart somewhat dejected, and told Mr. Noble I expected but little moving in New York; but he bid me 'expect great things from God,' and likewise told me of several who were, as he hoped, savingly wrought upon by my ministry when I was there last."

On the following day he finished his answer to the pamphlet already referred to, and says, "God enabled me to write it in the spirit of meekness." He adds, "Preached twice as yesterday to very crowded auditories, and neither time without power. In the evening exercise some fainted, and the Lord seemed to show us more and more that a time for favoring New York was near at hand. Oh, wherefore did I doubt? Lord, increase my faith."

The following day, November 2, was the Sabbath. "Preached this morning with freedom and some power, but was much dejected before the evening sermon. For near half an hour before I left Mr. Noble's house, I could only lie before the Lord, and say I was a poor sinner, and wonder that Christ would be gracious to such a wretch. As I went to meeting I grew weaker and weaker, and when I came into the pulpit I could have chosen to be silent rather than speak. But after I had begun, the Spirit of the Lord gave me freedom, till at length it came down like a mighty rushing wind, and carried all before it. Immediately the whole congregation was alarmed. Shrieking, crying, weeping, and wailing were to be heard in every corner; men's hearts failing them for fear, and many falling into the arms of their friends. My soul was carried out till I could scarcely speak any more. A sense of God's goodness overwhelmed me."

After narrating two or three pleasing incidents as to the effect of his preaching even on the minds of children, and describing his feelings on his return home, he gives an account of the wedding of two young persons who were going as his assistants to Georgia. "Never," he says, "did I see a more solemn wedding. Jesus Christ was called, and he was present in a remarkable manner. After Mr. Pemberton had married them, I prayed. But my soul, how was it enabled to wrestle with and lay hold on God! I was in a very great agony, and the Holy Ghost was so remarkably present, that most, I believe, could say, 'Surely God is in this place.' After this, divine manifestations flowed in so fast, that my frail tabernacle was scarce able to sustain them. My dear friends sat round me on the bedsides. I prayed for each of them alternately with strong cries, and pierced by the eye of faith even within the veil. I continued in this condition for about half an hour, astonished at my own vileness and the excellency of Christ, then rose full of peace and love and joy."

On Monday, the 3d, he preached both morning and afternoon to increasing congregations, and says, "There was a great and gracious melting both times, but no crying out. Nearly £110 currency were collected for the orphans; and in the evening many came and took an affectionate leave. About seven we took boat; reached Staten Island about ten, greatly refreshed in my inner man. A dear Christian friend received us gladly, and we solaced ourselves by singing and praying. About midnight retired to sleep, still longing for that time when I shall sleep no more."

On Tuesday he preached on Staten Island from a wagon, to three or four hundred people. "The Lord came among them," and several inquired after the way of salvation. Here he met Gilbert Tennent and Mr. Cross. The former of these excellent ministers had recently lost his wife, and though he was ardently attached to her, he calmly preached her funeral sermon with the corpse lying before him. Tennent had lately been preaching in New Jersey and Maryland, and had a delightful account to give his friend of the progress of the good work. Nor was the account given by Mr. Cross of less interest. After sermon he rode to Newark, where he preached till dark, as he thought with but little good effect. "However, at night the Lord manifested forth his glory; for, coming down to family prayer where I lodged, and perceiving many young men around me, my soul was, as it were, melted down with concern for them. After singing, I gave a word of exhortation; with what power none can fully express but those that saw it. Oh, how did the word fall like a hammer and like a fire. What a weeping was there!"

We must stay a moment to give a fact or two in reference to the Rev. Aaron Burr, then quite a young man, who two or three years before had been ordained at Newark, and whose ministry had been attended with a delightful revival the year preceding Whitefield's visit. During the period of this revival, the neighboring village of Elizabethtown had been remarkable for its insensibility; even Whitefield had preached there, "and not a single known conversion," says Dr. Stearns, "followed his ministrations." Afterwards the pastor, the well-known Jonathan Dickinson, saw happy results from very plain preaching. Newark caught a new flame from its neighboring altar, and Mr. Burr, who had lately been to New England in quest of health, had heard the devoted evangelist again and again, and invited him to visit his flock, which he did about a month afterwards with happy results. The account given by Mr. Burr of Whitefield's preaching in New England was precisely what we should expect from the man who was afterwards the first president of Princeton college, and who, fourteen years after this, accompanied his eloquent friend to New England, "and saw at Boston, morning after morning, three or four thousand people hanging in breathless silence on the lips of the preacher, and weeping silent tears."

The Rev. Stephen Dodd of East Haven, Conn., relates that an old lady told him that when Mr. Whitefield came to preach in the old meeting-house at Newark, she was twelve years old, and as he entered the pulpit she looked at him with distrust, but before he got through his prayers herself and all the congregation were melted down, and the sermon filled the house with groans and tears. The next time he came, the congregation was so large that the pulpit window was taken out, and he preached through the opening to the people in the burying-ground.

On Wednesday, the 5th, he went to Baskinridge, Mr. Cross' parish, where he found Mr. Davenport, who, according to appointment, had been preaching to about three thousand people. He writes, "As I went along, I told a friend my soul wept for them, and I was persuaded within myself that the Lord would that day make his power to be known among them. In prayer, I perceived my soul drawn out, and a stirring of affections among the people. I had not discoursed long before the Holy Ghost displayed his power. In every part of the congregation somebody or other began to cry out, and almost all melted into tears. This abated for a few moments, till a little boy about seven or eight years of age cried out exceeding piteously indeed, and wept as though his little heart would break. Mr. Cross having compassion on him, took him up into the wagon, which so affected me, that I broke from my discourse, and told the people the little boy should preach to them, and that God, since old professors would not cry after Christ, had displayed his sovereignty, and out of an infant's mouth was perfecting praise. God so blessed this, that a universal concern fell on the congregation again. Fresh persons dropped down here and there, and the cry increased more and more."

In the evening, Gilbert Tennent preached excellently in Mr. Cross' barn, two miles off. His subject was the necessity and benefit of spiritual desertions, a remarkable subject, as has been said, at such a time, in a barn, and at night. "A great commotion," says Whitefield, "was soon observed among the hearers. I then gave a word of exhortation. The Lord's presence attended it in a surprising manner. One, in about six minutes, cried out, 'He is come, He is come!' and could scarcely sustain the discovery that Jesus Christ made of himself to his soul. Others were so earnest for a discovery of the Lord to their souls, that their eager crying obliged me to stop, and I prayed over them as I saw their agonies and distress increase. At length my own soul was so full that I retired, and was in a strong agony for some time, and wept before the Lord under a deep sense of my own vileness, and the sovereignty and greatness of God's everlasting love. Most of the people spent the remainder of the night in prayer and praise. Two or three young ministers spoke alternately, and others prayed as the Lord gave them utterance."

The next morning Whitefield exhorted, sung, and prayed with the people in the barn, and had some delightful conversation with a lad of thirteen, a poor negro woman, and several others. In company with several Christian friends, he then rode to the house of Gilbert Tennent in New Brunswick. Here he found letters from Savannah saying that great mortality existed in the neighborhood, but that the family at the orphan-house continued in health, and that a minister was about coming from England to take his church at Savannah. "This last," says he, "much rejoiced me, being resolved to give up the Savannah living as soon as I arrived in Georgia. A parish and the orphan-house together are too much for me; besides, God seems to show me it is my duty to evangelize, and not to fix in any particular place." Here he was met by William Tennent also, and after much conversation and prayer, it was settled that Gilbert Tennent should go to Boston to carry on the work so happily begun there. After preaching, exhortation, and prayer, Whitefield went with Davenport to Trenton, and so on to Philadelphia. On their way, they were twice remarkably preserved from drowning in creeks much swollen by the rains; and late on a very dark Saturday night arrived in the city, which had been already honored by his usefulness.

On the following day, he twice preached in the house which his friends were now building for him, and in which Gilbert Tennent labored for many years with great success. He says, "It is one hundred feet long and seventy feet broad. A large gallery is to be erected all around in it. Many footsteps of Providence have been visible in beginning and carrying it on. Both in the morning and evening God's glory filled the house, for there was great power in the congregation. The roof is not yet up, but the people raised a convenient pulpit and boarded the bottom. The joy of most of the hearers when they saw me was inexpressible. Between services, I received a packet of letters from England, dated in March last. May the Lord heal, and bring good out of the divisions which at present seem to be among the brethren there. God giving me freedom, and many friends being in the room, I kneeled down and prayed with and exhorted them all. But Oh, how did they melt under both; my soul was much rejoiced to look round on them."

A fact in connection with the building of this church edifice illustrates the practical philosophy of Dr. Franklin. Tennent waited on him for aid in the erection of the house, which was cheerfully afforded; the philosopher was asked by Tennent as to the best method of raising the necessary funds, who instantly recommended him to call at every house in the town to solicit help. He argued thus: "Many are really desirous to give, and will be glad to see you; others are inclined to be friendly, and will give if they are urged; a third will be sure, if they are omitted, to say they would have given had they been asked; and a fourth class will give you, rather than have it said they refused." Tennent acted on the doctor's counsel, and the funds were raised without difficulty.

Two instances of the happy influence of the truth in the conversion of sinners, in connection with this visit, must be given from Whitefield's own pen. The first related to a Mr. Brockden, a lawyer eminent in his profession, and the recorder of deeds for the city. For many years this gentleman had been distinguished for Deism. Whitefield writes, "In his younger days he had some religious impressions, but going into business, the cares of the world so choked the good seed, that he not only forgot his God in some degree, but at length began to doubt of and to dispute his very being. In this state he continued many years, and has been very zealous to propagate his deistical, I could almost say atheistical principles among moral men; but he told me he never endeavored to make proselytes of vicious, debauched people. When I came to Philadelphia, this time twelvemonth, he told me he had not so much as a curiosity to hear me. But a brother Deist, his choicest friend, pressed him to come and hear me. To satisfy his curiosity, he at length complied with the request. I preached at the court-house stairs, upon the conference which the Lord had with Nicodemus. I had not spoken much before the Lord struck his heart. 'For,' said he, 'I saw your doctrine tended to make people good.' His family knew not that he had been to hear me. After he came home, his wife, who had been at sermon, came in also, and wished heartily that he had heard me. He said nothing. After this, another of his family came in, repeating the same wish; and, if I mistake not, after that another; till at last, being unable to refrain any longer, with tears in his eyes, he said, 'Why, I have been hearing him;' and then expressed his approbation. Ever since he has followed on to know the Lord; and I verily believe Jesus Christ has made himself manifest to his soul. Though upwards of threescore years old, he is now, I believe, born again of God. He is as a little child, and often, as he told me, receives such communications from God, when he retires into the woods, that he thinks he could die a martyr for the truth."

The other instance was that of the captain of a ship, "as great a reprobate," says Whitefield, "as ever I heard of." This man used to go on board the transport ships, and offer a guinea for a new oath, that he might have the honor of making it. "To the honor of God's grace," says our evangelist, "let it be said, he is now, I believe, a Christian; not only reformed, but renewed. The effectual stroke, he told me, was given when I preached last spring at Pennepack. Ever since he has been zealous for the truth; stood like a lamb when he was beaten, and in danger of being murdered by some of my opposers, and, in short, shows his faith by his works."

The stay of Mr. Whitefield in Philadelphia at this time was about a week, during which he preached in the new house twice every day to large and deeply interested congregations. He says, "It would be almost endless to recount all the particular instances of God's grace which I have seen this week past. Many that before were only convicted, now plainly proved that they were converted, and had a clear evidence of it within themselves. My chief business was now to build up and to exhort them to continue in the grace of God. Notwithstanding, many were convicted almost every day, and came to me under the greatest distress and anguish of soul. Several societies are now in the town, not only of men and women, but of little boys and little girls. Being so engaged, I could not visit them as I would, but I hope the Lord will raise up some fellow-laborers, and that elders will be ordained in every place."

Perhaps no man was ever more free from sectarianism than George Whitefield. It is true, that he was ordained a clergyman of the church of England, and never manifested any degree of reluctance to officiate within its walls; but it is equally true, that the vast majority of his sermons were delivered in connection with other bodies of Christians. When he was once preaching from the balcony of the court-house, Market-street, Philadelphia, he delivered an impressive apostrophe: "Father Abraham, who have you in heaven? any Episcopalians?" "No." "Any Presbyterians?" "No." "Any Baptists?" "No." "Have you any Methodists, Seceders, or Independents there?" "No, no!" "Why, who have you there?" "We don't know those names here. All who are here are Christians, believers in Christ—men who have overcome by the blood of the Lamb, and the word of his testimony." "Oh, is that the case? then God help me, God help us all, to forget party names, and to become Christians, in deed and in truth." It might be well for the different bodies of Christians to think of the propriety of following this example of the holy man. The peculiarities of each Christian denomination may have their importance, but they ought not to keep good men in a state of separation, much less of alienation from each other.

On Monday, November 17, Whitefield left Philadelphia. He says, "Was much melted at parting from my dear friends. Had it much impressed upon my mind, that I should go to England, and undergo trials for the truth's sake. These words, 'The Jews sought to stone thee, and goest thou thither again?' with our Lord's answer, have been for some time lying upon me; and while my friends were weeping round me, St. Paul's words darted into my soul, 'What mean you to weep and break my heart? I am willing not only to be bound, but to die for the Lord Jesus.' After fervent prayer, I took my leave of some, but being to preach at Gloucester in the West Jerseys, others accompanied me in boats over the river. We sung as we sailed, but my heart was low. I preached at Gloucester, but found myself weighed down, and was not able to deliver my sermon with my usual vigor. However, there was an affecting melting, and several, as I heard afterwards, who had been in bondage before, at that time received joy in the Holy Ghost. I rode on in company with several to Greenwich, and preached to a few, with scarce any power. In the evening we travelled on a few miles, but my body was more and more out of order, and I thought God was preparing me for future blessings. It is good to be humbled. I am never better than when I am brought to lie at the foot of the cross. It is a certain sign God intends that soul a greater crown. Lord, let me always feel myself a poor sinner." On Tuesday he preached at Pilesgrove to about two thousand people, but saw only a few affected. "At night," he says, "God was pleased so abundantly to refresh my soul as to make me forget the weakness of my body; I prayed and exhorted with great power in the family where I lodged." On Wednesday, at Cohansey, where Gilbert Tennent had prepared the way for him, he says, "Preached to some thousands both morning and afternoon. The word gradually struck the hearers, till the whole congregation was greatly moved, and two cried out in the bitterness of their souls after a crucified Saviour, and were scarcely able to stand. My soul was replenished as with new wine, and life and power flew all around me." At Salem, on the 20th, he preached in the morning at the court-house, and in the afternoon in the open air before the prison, to about two thousand persons. "Both times God was with us." On Friday, November 21, he got with some difficulty to Newcastle, where he preached in the court-house, and "observed some few affected, and some few scoffing." Here he was joined by Mr. Charles Tennent, who had lately married a young lady awakened under Whitefield's ministry. They went on to White Clay creek, "and God," says he, "was pleased to appear for me in an extraordinary manner. There were many thousands waiting to hear the word. I have not seen a more lovely sight. I sang the twenty-third psalm, and these words gave my soul unspeakable comfort:

"The Lord Jesus assisted me in preaching. The melting soon began, and the power increased more and more, till the greatest part of the congregation was exceedingly moved. Several cried out in different parts, and others were to be seen wringing their hands and weeping bitterly. The stir was ten times greater than when I was here last." At Fagg's Manor, on Saturday afternoon, he preached "to many thousands, and God was pleased mightily to own his word. There was a wondrous powerful moving, but it did not rise to such a degree as when I preached here last spring. I was taken ill after preaching." After still farther labors, he retired to rest, and he says, "The Lord gave me sweet sleep, and in the morning I arose with my natural strength much renewed." This was the Sabbath, and he preached at Nottingham "to a large congregation, who seemed in no wise to regard the rain, so they might be watered with the dew of God's blessing."

On the following afternoon, at Bohemia, in Maryland, he says, "Preached to about two thousand, and have not seen a more solid melting, I think, since my arrival. Some scoffers stood on the outside, but the Holy Spirit enabled me to lay the terrors of the Lord before them, and they grew more serious. My soul much rejoiced in the Lord to see salvation brought to Maryland." On Tuesday, November 25, "came to Reedy Island, and had the wonderful presence of God in the assembly in the afternoon. Several of my dear Philadelphia friends came to take their last farewell." On Wednesday, Saturday, and Sunday, he preached again. "The Lord was with us every time. I was greatly delighted to see the captains of the ships, and their respective crews, come constantly to hear the word of God on shore, and join with us in religious exercises on board."

On December 1, when they sailed from Reedy Island to Charleston, he wrote in his journal, "But before I go on, stop, O my soul, and look back a little on the great things the Lord hath done for thee during this excursion. I think it is now the seventy-fifth day since I arrived at Rhode Island. My body was then weak, but the Lord has much renewed its strength. I have been enabled to preach, I think, one hundred and seventy-five times in public, besides exhorting very frequently in private. I have travelled upwards of eight hundred miles, and gotten upwards of £700 sterling in goods, provisions, and money for my poor orphans. Never did God vouchsafe me such great assistances. Never did I perform my journeys with so little fatigue, or see such a continuance of the divine presence in the congregations to whom I have preached. All things concur to convince me that America is to be my chief scene for action."

In about eight days, he arrived at Charleston, where he found there had recently been a large fire, and to improve the sad event he preached a sermon, and passed on to his own home, where he found all well, and where he made arrangements for his voyage to England, leaving on the 29th of December. On that day he narrowly escaped death. A laborer was walking behind him with a gun under his arm, which went off unawares; happily its muzzle was towards the ground, "otherwise," says Whitefield, "I and one of my friends, in all probability, should have been killed; for we were directly before, and not above a yard or two distant from it. How ought we to live in such a state as we would not fear to die in; for in the midst of life we are in death!" In the evening he preached his farewell sermon as pastor of Savannah.

On Mr. Whitefield's arrival at Charleston, in company with two gentlemen named Bryan, who had been called to suffer persecution for Christ's sake, he had the happiness of meeting his brother, the captain of a vessel from England, who gave him much interesting intelligence of the Christians in that country. Commencing with the Sabbath, he preached twice every day, in addition to expounding the Scriptures almost every evening, and expresses his gratitude for divine assistance. But though he had much to rejoice in, he had also more than one source of sorrow. Some professors of religion, of whom he had hoped well, had fallen away, and not a few of his enemies were even more enraged than formerly. Hugh Bryan had written a letter, in which, among other matters, "it was hinted that the clergy break their canons." At the request of Jonathan Bryan, Whitefield had corrected it for the press, and it was published while he was now in the city. Hugh Bryan was apprehended, and on his examination, being asked, frankly confessed that Whitefield had corrected and made some alterations in it. Writing on January 10, he says, "This evening a constable came to me with the following warrant:

"'South Carolina SS. By B—— W——, etc. Whereas I have received information upon oath that George Whitefield, Clerk, hath made and composed a false, malicious, scandalous, and infamous Libel against the Clergy of this Province, in contempt of His Majesty and His Laws, and against the King's Peace: These are therefore, in His Majesty's Name, to charge and command you and each of you forthwith to apprehend the said George Whitefield, and to bring him before Me to answer the premises. Hereof fail not, at your peril. And for your so doing this shall be your and each of your sufficient Warrant. Given under my hand and seal this tenth day of January, in the fourteenth year of His Majesty's Reign, Anno Domini one thousand seven hundred and forty [one.]

"'B—— W——.'"

Whitefield gave security to appear by his attorney at the next quarter sessions, under penalty of one hundred pounds proclamation money. "Blessed be God," he says in his journal, "for this further honor. My soul rejoices in it. I think this may be called persecution. I think it is for righteousness' sake." The next morning he preached on Herod sending the wise men to find out Christ, professing a desire to worship him, but intending to kill him; persecution under pretence of religion, being his theme. The afternoon sermon was on the murder of Naboth, from which he discoursed on the abuse of power by men in authority. He says, "My hearers, as well as myself, made the application. It was pretty close." No doubt it was. In the evening he expounded the narrative of Orpah and Ruth, and exhorted his hearers to follow the Lord Jesus Christ, though his cause be never so much persecuted and spoken against.

On the following Thursday, he received several highly gratifying letters from his friends at Boston. Mr. Secretary Willard said to him, "Divers young men in this town, who are candidates for the ministry, have been brought under deep convictions by your preaching, and are carried off from the foundation of their false hopes to rest only upon Christ for salvation."

The Rev. Mr. Cooper wrote, "I can inform you that there are many abiding proofs that you did not run in vain, and labor in vain among us in this place. I can only say now in general, some have been awakened who were before quite secure, and I hope a good work begun in them. Others, who had been under religious impressions, are now more earnestly pressing into the kingdom of heaven, and many of the children of God are stirred up to give diligence for the full assurance of faith. There is a greater flocking to all the lectures in the town, and the people show such a disposition to the new Tuesday evening lecture, that our large capacious house cannot receive all that come. I am sure your visit to us has made a large addition to the prayers that are going up for you in one place and another, and I hope also unto the jewels that are to make up your crown in the day of the Lord."

In addition to these statements, Mr. Welch, a pious merchant, wrote, "I fear I am tedious, but I cannot break off till I just mention, to the glory of the grace of God, and for your comfort and encouragement, the success your ministry of late has had among us. Impressions made seem to be abiding on the minds of many. The doctrines of grace seem to be more the topic of conversation than ever I knew them. Nay, religious conversation seems to be almost fashionable, and almost every one seems disposed to hear or speak of the things of God. Multitudes flock to the evening lecture, though it has sometimes been the worst of weather. Ministers seem to preach with more life, and the great auditories seem to hear with solemn attention, and I hope our Lord Jesus is getting to himself the victory over the hearts of many sinners."

These, and other letters of a similar character, filled the heart of Whitefield with grateful pleasure; and he went on preaching and enjoying the society of his friends till Friday, January 16. He says, "I never received such generous tokens of love, I think, from any people before, as from some in Charleston. They so loaded me with sea-stores, that I sent many of them to Savannah." He now went on board, and was fully engaged in preparations for the voyage, which however was not entered on till the 24th. On that day the Minerva sailed over Charleston bar, and after a generally pleasant voyage, they landed at Falmouth, March 11. "This," says he, "was a profitable voyage to my soul, because of my having had many sweet opportunities for reading, meditation, and prayer."

The impartiality of history requires us, however reluctantly, here to notice the separation which to some extent now took place between Whitefield, and his old friends Messrs. John and Charles Wesley. Their mutual attachment in early life we have already seen, as also Whitefield's anxiety in Georgia to defend Mr. John Wesley's conduct against those who opposed him. Impartial observers, however, after a while began to remark, that on some doctrinal points, especially on that of predestination, a difference was springing up. On his passage to England, February 1, 1741, Whitefield thus wrote to Mr. Charles Wesley: "My dear, dear brethren, why did you throw out the bone of contention? Why did you print that sermon against predestination? Why did you in particular, my dear brother Charles, affix your hymn, and join in putting out your late hymn-book? How can you say you will not dispute with me about election, and yet print such hymns? and your brother sent his sermon against election, to Mr. Garden and others in America. Do not you think, my dear brethren, I must be as much concerned for truth, or what I think truth, as you? God is my judge, I always was, and hope I always shall be desirous that you may be preferred before me. But I must preach the gospel of Christ, and that I cannot now do, without speaking of election." He then tells Mr. Charles Wesley, that in Christmas-week he had written an answer to his brother's sermon, "which," says he, "is now printing at Charleston; another copy I have sent to Boston, and another I now bring with me, to print in London. If it occasion a strangeness between us, it shall not be my fault. There is nothing in my answer exciting to it, that I know of. O, my dear brethren, my heart almost bleeds within me. Methinks I could be willing to tarry here on the waters for ever, rather than come to England to oppose you."

Dr. Whitehead, in his "Life of John Wesley," has very wisely said, "Controversy almost always injures the Christian temper, much more than it promotes the interests of speculative truth. On this question a separation took place between Mr. Wesley and Mr. Whitefield, so far as to have different places of worship; and some warm and tart expressions dropped from each. But their good opinion of each other's integrity and usefulness, founded on long and intimate acquaintance, could not be injured by such a difference of sentiment; and their mutual affection was only obscured by a cloud for a season."

The friendship between Mr. Whitefield and the Messrs. Wesley was very much increased and perpetuated by the wife of Mr. Charles Wesley. This very extraordinary lady, whose original name was Gwinne, was equally distinguished for her beauty, talents, and piety. She had a very cordial regard for Mr. Whitefield, who as cordially reciprocated it. She was married when the controversy among these eminent men was at its height, and stipulated that she should always be allowed to hear the preaching of Whitefield and his friends. In her latter years especially, and she lived till ninety-six, she expressed her pleasure in the belief that she promoted the continuance of that endearing intercourse which subsisted between Whitefield and her husband. She softened all parties, and was on all occasions a blessed peacemaker.

One fact relating to this eminently excellent woman may be mentioned. She was nearly twenty years younger than her husband, and four years after her marriage, and at the age of twenty-six, she was seized with small-pox, of which at that time her eldest child died. She lay twenty-two days in imminent danger of death, and when she recovered she was so much altered in features that no one could recognize her; but never did woman before lose her beauty with so little regret. She used sportively to say, that the change in her appearance "afforded great satisfaction to her dear husband, who was glad to see her look so much older, and better suited to be his companion."

On Whitefield's arrival at Falmouth, he immediately set off in a post-chaise to London, in order to preach on the following Sabbath. But he now found occasion for all the patience he had acquired. He had, he says, "written two well-meant, though ill-judged letters against England's two great favorites, 'The Whole Duty of Man,' and Archbishop Tillotson, who, I said, knew no more about religion than Mohammed. The Moravians had made inroads on our societies;" besides which, the controversy with the Messrs. Wesley injured him. His congregations on the Sabbath were still large, but on week-days he had not more than two or three hundred hearers. He says, "Instead of having thousands to attend me, scarcely one of my spiritual children come to see me from morning to night. Once, on Kennington Common, I had not above a hundred to hear me."

Even this was not all. He says, "One that got some hundreds of pounds by my sermons, refused to print for me any more. And others wrote to me, that God would destroy me in a fortnight, and that my fall was as great as Peter's." Still other sorrows attended him. He writes, "I was much embarrassed in my outward circumstances. A thousand pounds I owed for the orphan-house. Two hundred and fifty pounds drawn on Mr. Seward, [who was now dead,] were returned upon me. I was also threatened to be arrested for two hundred pounds more." Besides all this, he had "a family of one hundred persons to be maintained, four thousand miles off, in the dearest part of his majesty's dominions." He now began to preach in Moorfields on week-days, under one of the trees; where he saw numbers of his spiritual children running by him without looking at him, and some of them putting their fingers in their ears, that they might not hear one word he said. "A like scene," he says, "opened at Bristol, where I was denied preaching in the house I had founded." It was the Kingswood school-house, built for the children of the colliers.

But Whitefield could not long be kept down. His friends built a new house and opened a new school at Kingswood. Some "free-grace dissenters," as Gillies calls them, procured the loan of a building lot in London, on which, as we have already seen, they built the Tabernacle. Here his congregations immediately increased, and he addressed them with his usual power and success. Invitations soon poured in from the country, and even from places where he had never been. At a common near Braintree, in Essex, he had more than ten thousand hearers, and at many other places congregations were large and much affected. "Sweet," says he, "was the conversation which I had with several ministers of Christ." Soon again did he triumph, even in England.

Among the men who were now invited to aid, and who rendered important assistance to Whitefield in his houses of worship in London and Bristol, as well as in his itinerant labors, was Howel Harris, a native of Wales, a gentleman, and a magistrate, to whom we have already referred. His name in Wales is yet "a household word," and his labors form a part of the history of Welsh Calvinistic Methodism. As soon as he had embraced the gospel for himself, he became intensely solicitous respecting the condition of his neighbors. The scenes of profligacy and vice which everywhere presented themselves burdened his heart, and he became anxious to be actively employed in removing evil and doing good. He determined on taking orders in the church of England, and accordingly entered St. Mary's Hall, in Oxford university; but shocked at the dissolute habits of the collegians, and finding what were called his methodistical views were in the way of his ordination, he returned to Wales, and began to evangelize its towns and villages. Wherever there was an opening, there he went, and preached Christ to the people; and although defamed and persecuted, he manfully prosecuted his work, and thousands were by his agency brought to repentance. He and Mr. Whitefield were kindred spirits, moved by the same impulses, and pursuing the same course. Mr. Whitefield spoke of him as "'a burning and shining light,' a barrier against profaneness and immorality, and an indefatigable promoter of the true gospel of Jesus Christ. For these years he has preached almost twice a day, for three or four hours together. He has been in seven counties, and has made it his business to go to wakes and fairs to turn people from their lying vanities. He has been made the subject of numbers of sermons, has been threatened with public prosecutions, and had constables sent to apprehend him. But God has blessed him with inflexible courage; strength has been communicated to him from above, and he still goes on from conquering to conquer. God has greatly blessed his pious endeavors; many call, and own him as their spiritual father, and would, I believe, lay down their lives for his sake."

In the year 1759, when England was threatened with a French invasion, Mr. Harris became a captain in the Brecknockshire militia, and into whatever place in England the regiment was ordered, he uniformly began to preach, and was the means of introducing the gospel into many ignorant and depraved districts. Thus an unusual act and an undesirable office were overruled to doing much good. When the regiment was disbanded, he again regularly entered on his ministerial duties with all his former zeal and activity. In a word, he may justly be regarded the evangelist of Wales.

As an illustration of the spirit of the energetic ministers of Christ in those days, we quote a fact or two from the life of Rowland Hill; the more readily as Howel Harris is the principal subject. In 1774, four years after the death of Whitefield, Mr. Hill travelled through Wales, preaching three or four times every day; many conversions took place, which greatly sustained him under an attack of illness; and led to the remark in his "Journal," "My body quite weak, but my soul was refreshed." "A like example," says Sidney, one of the biographers of Hill, "had been previously before his eyes in the case of Howel Harris, one of Mr. Whitefield's energetic followers, who was a man of extraordinary powers of body and mind. Harris used to relate of himself, that being once on a journey through Wales, he was subjected to great temptation to desert his Master's cause, when he said, 'Satan, I'll match thee for this;' and 'so I did,' he used to add; 'for I had not ridden many miles before I came to a revel, where there was a show of mountebanks, which I entered, and just as they were commencing, I jumped into the midst of them and cried out, 'Let us pray,' which so thunderstruck them that they listened to me quietly, while I preached to them a most tremendous sermon, that frightened many of them home.' Mr. Hill greatly delighted in this anecdote, and often said that amidst somewhat similar scenes, he had been enabled successfully to attack the kingdom of Satan."

CHAPTER VIII.

FIRST AND SECOND VISITS TO SCOTLAND—LABORS IN ENGLAND AND WALES.

1740-1744.

We have seen the spirit in which Mr. Whitefield returned to London, and the cool manner in which he was too generally received. It is painful to say that this coldness was not confined to enemies of the truth; it appeared in some degree in eminent dissenting ministers, as Watts and Bradbury, Barker, and even, to some extent, Doddridge. A plan had a few years before been agitated to restore the dissenters to the church, usually called the Comprehension scheme, and assuredly, under the circumstances, friendship with Whitefield was by no means favorable to such a plan being accomplished, though it was at this period greatly desired by many of both parties. Still, however, good was done; Whitefield preached, and God was glorified. More union between Christians in advancing the cause of Christ would have been exceedingly desirable, but even the want of this was not permitted to stay the progress of this man of God.

One of the most popular and useful ministers employed by Whitefield and his friends at this time was John Cennick, the author of two well-known hymns, beginning,

He was the preacher who, in Ireland, discoursed from the text, "Ye shall find the babe wrapped in swaddling clothes," which gave occasion for the Methodists in that country to be called "Swaddlers." The parents of this excellent man were Quakers, who had been imprisoned in Reading jail for the maintenance of their religious principles. This persecution reduced them from respectability to want, so that, like John Bunyan, they were forced to make shoe-laces in prison for their support.

The conversion of the son was very remarkable. His first deep and lasting religious convictions flashed upon his mind like lightning from heaven, while walking in the crowds of Cheapside, in London. The effects were soon manifested; he became a new man, pursuing a new course, and entering on a new work. His ministry was very efficient, his views of truth were evangelical, his public speaking popular, his zeal so great as sometimes to lead him to preach six times in one day—all which labors were followed with abundant success.

Mr. Cennick was rather below the middle stature, of a fair countenance, and though by no means robust in health, he knew little of timidity. The spirit in which he discharged his ministry may be seen in a letter he wrote to a friend: "We sang a hymn, and then the devil led on his servants; they began beating a drum, and then made fires of gunpowder: at first the poor flock was startled; but while God gave me power to speak encouragingly to them, they waxed bolder, and very few moved. The mob then fired guns over the people's heads, and began to play a water engine upon brother Harris and myself, till we were wet through. They also played an engine upon us with hog's-wash and grounds of beer-barrels, and covered us with muddy water from a ditch; they pelted us with eggs and stones, threw baskets of dust over us, and fired their guns so close to us that our faces were black with the powder; but, in nothing terrified, we remained praying. I think I never saw or felt so great a power of God as was there. In the midst of the confused multitude, I saw a man laboring above measure, earnest to fill the buckets with water to throw upon us. I asked him, 'What harm do we do? Why are you so furious against us? We only come to tell you that Christ loved you, and died for you.' He stepped back a little for room, and threw a bucket of water in my face. When I had recovered myself, I said, 'My dear man, if God should so pour his wrath upon you, what would become of you? Yet I tell you that Christ loves you.' He threw away the bucket, let fall his trembling hands, and looked as pale as death; he then shook hands with me, and parted from me, I believe under strong convictions."

Mr. Cennick had heretofore labored with Whitefield and Wesley, but now adhered to the former, and labored very successfully in the Tabernacle. After some years he united with the Moravian brethren, and died in triumph at thirty-five.

In the summer of 1741, some three or four months after his arrival from America, Whitefield paid his first visit to Scotland. The state of religion in that country at the commencement of the ministry of this distinguished evangelist, has been already glanced at. It is here important to remark, that in 1740 an indication of better things began to appear in several places, especially in Cambuslang, under the ministry of the Rev. Mr. M'Culloch. This excellent man, for nearly a year before the revival began, had been preaching to his people on those subjects which tend most directly to explain the nature and prove the necessity of regeneration, according to the different aspects in which it is represented in the holy Scriptures. The church edifice had become too small for the congregation, and the minister, in favorable weather, frequently conducted the public worship on a green brae on the east side of a deep ravine near the church, scooped out in the form of an amphitheatre. In this retired and romantic spot, the worthy pastor preached in the most impressive manner to the listening multitudes, and not unfrequently, after his sermons, detailed to them the astonishing effects of Whitefield's preaching in America, which did not a little to increase the interest of the people, as well as lead them to wish to see such an extraordinary preacher.

While on his voyage to Scotland, Whitefield gave evidence that he had not forgotten America. In his second visit to America, he had become intimately acquainted with the Rev. Daniel Rodgers of Exeter, New Hampshire, a direct descendant of the seventh generation of John Rogers, who was burnt at the stake for the testimony of Christ in the days of the bloody Mary. It is not surprising that Whitefield's original letter to him, now in the possession of the family of the grandson of Daniel Rodgers, is highly valued. It is dated on board the Mary and Ann, bound from London to Scotland, July 25, 1741.

"My dear Brother Rodgers—How glad was I to receive a letter from your hands, having heard nothing from you or of you particularly since we parted. Oh, what great things has the Lord shown us since that time! methinks I hear you say; and yet I can tell of greater things. And I believe we shall see far greater yet before we die. The work is beginning afresh here. I sometimes think brother Gilbert [Tennent] must take a voyage to old England. Most of our London ministers too much shun the cross, and do not appear boldly for God. Now the Lord has worked so powerfully in your college, I have less to object against your joining Mr. Web. I am glad to hear that you speak plain and close. What comfort will this afford you in a dying hour. Go on, my dear brother, go on; venture daily upon Christ. Go out in his strength, and he will enable us to do wonders. He is with me more and more. I have sweetly been carried through the heat and burning of every day's labor. Jesus bears all my burdens. Jesus enables me to cast all my care upon him. Oh then, let us magnify his name together. I am now going to Scotland, knowing not what will befall me. What God does, you may expect to hear of shortly. In the meanwhile, let us pray for and write to each other. As iron sharpeneth iron, so do the letters of a man his friend. Your last I have printed. God's glory called me to it.

"My dear brother, adieu. Dear brother Sims sits by and salutes you. My kind love awaits Mr. Web, and all who love the Lord in sincerity. In hopes of receiving another letter from you shortly, I subscribe myself, dear Mr. Rodgers, your most affectionate, though very unworthy brother and servant in the sweetest Jesus,

"G. W."

Among those who were most anxious that Mr. Whitefield should visit Scotland, were the Rev. Messrs. Ebenezer and Ralph Erskine. These two excellent brothers had separated themselves from the established church, chiefly on the ground of its cold formalism, and with some other zealous ministers had formed what has since been known as the Associate Presbytery. Their wish was, that in coming to Scotland, Whitefield should preach only in connection with their body, and so help forward the work in which they were engaged. To this he objected, regarding himself as an evangelist at large. As he proceeded, they rather opposed him, as not sufficiently particular and discriminative in his zeal. They wished him not to labor in the church from which they had seceded, saying, "God had left it." "Then," said he, "it is the more necessary for me to preach in it, to endeavor to bring him back. I'll preach Christ wherever they'll let me." On the 30th of July he arrived in Edinburgh, where he was urged to preach, but declined till he had seen the Messrs. Erskine; and accordingly proceeded to Dunfermline. Writing on the 1st of August, he says, "I went yesterday to Dunfermline, where dear Mr. Ralph Erskine hath got a large and separate, or as it is commonly termed, seceding meeting-house. He received me very lovingly. I preached to his and the town's people—a very thronged assembly. After I had done prayers and named my text, the rusthng made by opening the Bibles all at once quite surprised me—a scene I never was witness to before."

On the day following, Whitefield returned to Edinburgh, accompanied by Mr. Ralph Erskine, and preached in the Orphan-house park to a large and attentive audience. His text was, "The kingdom of God is not meat and drink, but righteousness, and peace, and joy in the Holy Ghost." Rom. 14:17. After the sermon, a large company, including some of the nobility, came to bid him God-speed; and among others a portly Quaker, a nephew of the Messrs. Erskine, who, taking him by the hand, said, "Friend George, I am as thou art; I am for bringing all to the life and power of the ever-living God; and therefore, if thou wilt not quarrel with me about my hat, I will not quarrel with thee about thy gown." On Sabbath evening, he preached in the same place, to upwards of fifteen thousand persons; and on the evenings of Monday, Wednesday, and Friday, to nearly as many; on Tuesday in the Canongate church; on Wednesday and Thursday at Dunfermline; and on Friday morning at Queensferry. "Everywhere," says he, "the auditories were large and very attentive. Great power accompanied the word. Many have been brought under convictions, and I have already received invitations to different places, which, God willing, I intend to comply with." Writing a week later, he says, "It would make your heart leap for joy to be now in Edinburgh. I question if there be not upwards of three hundred in this city seeking after Jesus. Every morning I have a constant levee of wounded souls, many of whom are quite slain by the law. God's power attends the word continually, just as when I left London. At seven in the morning we have a lecture in the fields, attended not only by the common people, but also by persons of rank. I have reason to think that several of the latter sort are coming to Jesus. Little children also are much wrought upon. God much blesses my letters from the little orphans, [girls in the hospital.] He loves to work by contemptible means. Oh, my dear brother, I am quite amazed when I think what God has done here in a fortnight. My printed sermons and journals have been blessed in an uncommon manner. I am only afraid lest people should idolize the instrument, and not look enough to the glorious Jesus, in whom alone I desire to glory. Congregations consist of many thousands. Never did I see so many Bibles, nor people looking into them, while I am expounding, with so much attention. Plenty of tears flow from the hearers' eyes. Their emotions appear in various ways. I preach twice daily, and expound at private houses at night, and am employed in speaking to souls under distress great part of the day. I have just snatched a few moments to write to my dear brother. Oh, that God may enlarge your heart to pray for me. This afternoon I preach out of town, and also to-morrow. Next post, God willing, you shall have another letter. I walk continually in the comforts of the Holy Ghost. The love of Christ quite strikes me dumb. O grace, grace! let that be my song. Adieu."

In this manner Whitefield continued to preach very extensively over Scotland; and early in September he arrived at Glasgow. On the eleventh of that month he began his labors in the High Church-yard, and for five days in succession preached there twice a day—at an early hour in the morning, and again in the evening. The expectations of the people were high, not only in Glasgow, but all around, and crowds flocked to hear him preach. Morning after morning, and evening after evening, that vast church-yard, almost paved as it is with tombstones, was crowded with living worshippers, trembling under the word. But not satisfied with hearing, the pen of the ready writer was from day to day at work, and each sermon was printed by itself, and put immediately into circulation. His sermons were characterized by great simplicity, as if the language of the preacher merely expressed what he felt, and yet there was so much earnestness, and so much closeness of application, as to account for the effects they produced. He was in the pulpit very much what Baxter was in the press. He spoke as a man realizing all that he said, and laying open the feelings of his own heart in addressing the hearts of others.

Very few men better knew the human heart than Whitefield. He seemed to know all the thoughts and feelings of his hearers, and the best way in which to meet them. He once preached in Scotland from the text, "The door was shut." Matt. 25:10. A respectable lady who heard him sat near the door, a considerable distance from the pulpit, and observed two showy and trifling young men who appeared to turn the solemn appeals of the preacher into ridicule; she heard one of them say in a low tone to the other, "Well, what if the door be shut? another will open." In a very few minutes, to the great surprise of the lady, Mr. Whitefield said, "It is possible there may be some careless, trifling person here to-day, who may ward off the force of this impressive subject by lightly thinking, 'What matter if the door be shut? another will open.'" The two young men looked at each other as though they were paralyzed, as the preacher proceeded: "Yes, another door will open; and I will tell you what door it will be: it will be the door of the bottomless pit, the door of hell!—the door which conceals from the eyes of angels the horrors of damnation."

After Mr. Whitefield's return to England, at the close of October, among many letters which followed him, detailing the results of his labors, was one from Mr. M'Culloch, the excellent minister already referred to:

"As it is matter of joy and thankfulness to God, who sent you hither, and gave you so much countenance, and so remarkably crowned your labors with success here at Glasgow, so I doubt not but the following account of the many seals to your ministry in and about that city, will be very rejoicing to your heart, especially as the kingdom of our glorious Redeemer is so much advanced thereby, and as the everlasting happiness of souls is promoted. I am well informed by some ministers, and other judicious and experienced Christians, that there are to the amount of fifty persons already known, in and about Glasgow, who appear to be savingly converted, through the blessing and power of God on your ten sermons. And there are, besides these, several others apparently under conviction, but not reckoned, as being still doubtful. Several Christians also, of considerable standing, were much strengthened, revived, and comforted by what they heard. They were made to rejoice in hope of the glory of God, having attained to the full assurance of faith. Among those lately converted, there are several young people who were before openly wicked and flagitious, or at best but very negligent as to spiritual things; and yet they are now in the way of salvation. Some young converts are yet under doubts and fears, but a considerable number of them have attained to peace and joy in believing. Several of those who were lately wrought on in a gracious way, seem to outstrip Christians of considerable standing, in spiritual-mindedness, and in many other good qualifications; particularly in their zeal for the conversion of others, in their love to ordinances, and in their freedom from bigotry and party zeal. Those converted by your ministry have not been discovered at once, but only from time to time. A good many of them have been discovered only of late. Their convictions were at first less pungent, and through the discouragements they met with in the families where they resided, as well as from their own feelings, they endeavored for a time to conceal their state. These circumstances afford ground for hoping, that there are yet others who may afterwards become known. Besides such as have been awakened through the power of God accompanying your sermons, there have been others who have been since awakened, and who have been discovered in consequence of the change observable in their conduct. These, dear brother, are a few hints concerning some of the most remarkable things, as to the blessing which accompanied your labors at Glasgow."

At Edinburgh, when first visited by Whitefield, many persons of the highest rank constantly attended his ministry. Among them were the Marquis of Lothian, the Earl of Leven, Lord Ray, Lady Mary Hamilton, Lady Frances Gardiner, Lady Jane Nimms, and Lady Dirleton; and at some one of their houses he expounded almost every evening. Numbers of ministers and students crowded to hear him; and aged Christians told him they could set their seal to what he preached.

In connection with this first visit to Edinburgh, several incidents have been related which show the power that accompanied his preaching, and the skill with which he could seize upon passing circumstances, and apply them to the great purpose which he always had in view. A gentleman, on returning from one of his sermons, was met on his way home by an eminent minister whom he usually heard, and who expressed great surprise that he should go to hear such a man. The gentleman replied, "Sir, when I hear you, I am planting trees all the time; but during the whole of Mr. Whitefield's sermon, I could not find time to plant one." A similar instance is related of a ship-builder, who usually could "build a ship from stem to stern during the sermon; but under Mr. Whitefield, could not lay a single plank."

Another narrative has been thus given. An unhappy man who had forfeited his life to the offended laws of his country, was executed in that neighborhood. Mr. Whitefield mingled with the crowd collected on the occasion, and was much impressed with the decorum and solemnity which were observable in the awful scene. His appearance, however, drew the eyes of all upon him, and produced a variety of opinions as to the motives which led him to join the multitude.

The next day, being Sunday, he preached to a very large congregation in a field near the city; and in the course of his sermon, he adverted to the scenes of the preceding day. "I know," said he, "that many of you may find it difficult to reconcile my appearance yesterday with my clerical character. Many of you, I know, will say that my moments would have been better employed in praying for the unhappy man, than in attending him to the fatal tree; and that perhaps curiosity was the only cause that converted me into a spectator on that occasion; but those who ascribe that uncharitable motive to me, are under a mistake. I went as an observer of human nature, and to see the effect that such an occurrence would have on those who witnessed it. I watched the conduct of those who were present on that awful occasion, and I was highly pleased with their demeanor, which has given me a very favorable opinion of the Scottish nation. Your sympathy was visible on your countenances; particularly when the moment arrived that your unhappy fellow-creature was to close his eyes on this world for ever. Then you all, as if moved by one impulse, turned your heads aside, and wept. Those tears were precious, and will be held in remembrance. How different it was when the Saviour of mankind was extended on the cross! The Jews, instead of sympathizing in his sorrows, triumphed in them. They reviled him with bitter expressions, with words even more bitter than the gall and vinegar which they handed him to drink. Not one of all who witnessed his pains, turned his head aside, even in the last pang. Yes, my friends, there was one—that glorious luminary," pointing to the sun, "veiled his brightness, and travelled on his course in tenfold night."

On another occasion, near the same city, and probably in the field to which we have already referred, under the shade of a venerable tree, in a lovely meadow, a poor unhappy man, thinking to turn him into ridicule, placed himself on one of the overhanging boughs, immediately above the preacher's head, and with monkey-like dexterity mimicking his gestures, endeavored to raise a laugh in the audience. Guided by the looks of some of his hearers, Whitefield caught a glance of him, but without seeming to have noticed him, continued his discourse. With the skill of a wise orator, he reserved the incident for the proper place and time. While forcibly speaking on the power and sovereignty of divine grace, with increasing earnestness he spoke of the unlikely objects it had often chosen, and the unlooked for triumphs it had achieved. As he rose to the climax of his inspiring theme, and when in the full sweep of his eloquence, he suddenly paused, and turning round, and pointing slowly to the poor creature above him, he exclaimed, in a tone of deep and thrilling pathos, "Even he may yet be the subject of that free and resistless grace." It was a shaft from the Almighty. Winged by the divine Spirit, it struck the scoffer to the heart, and realized in his conversion the glorious truth it contained.

Yet another fact may be told connected with Whitefield and Edinburgh. When he was once there, a regiment of soldiers were stationed in the city, in which was a sergeant whose name was Forbes, a very abandoned man, who, everywhere he could do so, run in debt for liquor, with which he was almost at all times drunk. His wife washed for the regiment, and thus obtained a little money. She was a pious woman, but all her attempts to reclaim her husband were unsuccessful. During one of Mr. Whitefield's visits to the city, she offered her husband a sum of money, if he would for once go and hear the eloquent preacher. This was a strong inducement, and he engaged to go. The sermon was in a field, as no building could have contained the audience. The sergeant was rather early, and placed himself in the middle of the field, that he might file off when Mr. Whitefield ascended the pulpit; as he only wished to be able to say that he had seen him. The crowd, however, increased; and when the preacher appeared, they pressed forward, and the sergeant found it impossible to get away. The prayer produced some impression on his mind, but the sermon convinced him of his sinfulness and danger. He became a changed man, and showed the reality of his conversion by living for many years in a very penurious manner, till he had satisfied the claims of every one of his creditors.

One fact more should be stated in connection with this visit. Mr. James Ogilvie was one of the ministers of Aberdeen. This city was not in that day, nor indeed in any part of the eighteenth century, warmly attached to a fully-exhibited gospel. At this time, however, both Mr. Ogilvie and his colleague, Mr. Bisset, who, as Sir Henry Moncrieff says, was the highest of the High church, were evangelical, though otherwise very opposite men. "Though colleagues of the same congregation," says Whitefield, "they are very different in their natural temper. The one is, what they call in Scotland, a sweet-blooded man, the other of a choleric disposition. Mr. Bisset is neither a seceder nor quite a true kirkman, having great fault to find with both. Soon after my arrival, dear Mr. Ogilvie took me to pay my respects to him. He was prepared for it, and pulled out a paper containing a great number of insignificant queries, which I had neither time nor inclination to answer." For several years Mr. Ogilvie had been corresponding with Mr. Whitefield to induce him to visit Aberdeen, hoping that some good might be done; and as he was himself to preach on Sabbath forenoon in presence of the magistrates, he gave Mr. Whitefield his place. The congregation was large, and apparently much interested. Mr. Bisset, in the afternoon, preached against Mr. Whitefield by name. Mr. Ogilvie, without either consulting his friend, or noticing the conduct of his colleague, stood up, after the sermon, and intimated to the congregation that Mr. Whitefield would again preach in about half an hour. The magistrates remained in the session-house, and the people hastened back, expecting to bear a reply. Mr. Whitefield, waiving as much as possible all controversial matter, preached Christ. The audience was silent, solemn, and deeply impressed. Next day, the magistrates apologized for their minister; and as a mark of their own respect, presented to Mr. Whitefield the freedom of their city. The effect of this visit to Aberdeen was great and beneficial.

In 1742, Mr. Whitefield again visited Scotland. In the mean time he had heard that his dear friends the Erskines had become greatly offended, on account of what they considered his lax views of church government. But notwithstanding this difference with the seceders, he was received by great numbers, among whom were some persons of distinction, with cordiality and joy, and had the satisfaction of hearing more and more of the happy fruits of his ministry. At Edinburgh he again preached twice a day, as before, in the Hospital-park, where a number of seats and shades, in the form of an amphitheatre, were erected for the accommodation of his hearers. On the day of his arrival at Cambuslang, he preached three times to an immense body of people, although he had preached that same morning at Glasgow. The last service continued till eleven o'clock; and so much were the people interested, that Mr. M'Culloch, after preaching till past one in the morning, could scarcely persuade them to depart. Mr. Whitefield himself thus describes the scene: "Persons from all parts flocked to see, and many, from many parts, went home convinced and converted to God. A brae, or hill, near the manse at Cambuslang, seemed to be formed by Providence for containing a large congregation. People sat unwearied till two in the morning, to hear sermons, disregarding the weather. You could scarcely walk a yard, but you must tread upon some either rejoicing in God for mercies received, or crying out for more. Thousands and thousands have I seen, before it was possible to catch it by sympathy, melted down under the word and power of God. At the celebration of the holy communion, their joy was so great, that, at the desire of many, both ministers and people, in imitation of Hezekiah's passover, they had, a month or two afterwards, a second, which was a general rendezvous of the people of God. The communion was in the field; three tents, at proper distances, all surrounded with a multitude of hearers; above twenty ministers, among whom was good old Mr. Bonner, attending to preach and assist, all enlivening and enlivened by one another."

In addition to his labors at Glasgow and Cambuslang, it is surprising to observe the number of places in the west of Scotland which Whitefield visited in the course of a few weeks; preaching wherever he went, with his usual frequency, energy, and success. A gentleman of piety and intelligence thus refers to one of them several years afterwards: "When Mr. Whitefield was preaching at Kilmarnock, on the twenty-third of August, from the words, 'And of his fulness have all we received, and grace for grace,' I thought I never heard such a sermon; and from the era above mentioned, I have always looked upon him as my spiritual father, and frequently heard him afterwards in Edinburgh and Glasgow with much satisfaction. When Cape Breton was taken, I happened to be at Edinburgh, and being invited to breakfast with Mr. Whitefield, I never, in all my life, enjoyed such another breakfast. He gave the company a fine and lively descant upon that part of the world, made us all join in a hymn of praise and thanksgiving, and concluded with a most devout and fervent prayer." About the end of October, Whitefield returned to London.

Probably few are aware that Mr. Whitefield visited Scotland no less than fourteen times. These visits extended over a period of twenty-seven years, beginning in 1741, and ending in 1768. In none of his visits after 1742 were there the same extensive awakenings as in his first two visits, yet his coming was always refreshing to serious persons, infusing new life, and increasing their numbers. Young people, too, were much benefited by his ministry, and especially young students, who afterwards became zealous and evangelical preachers. His morning discourses, which were generally intended for sincere but disconsolate souls, were peculiarly fitted to direct and encourage such in the Christian life; and his addresses in the evening to the promiscuous multitudes who then attended him, were powerful and alarming. There was great solemnity in his evening congregations in the Orphan-house park at Edinburgh and the High Church-yard at Glasgow, especially towards the conclusion of his sermons—which were usually long, though they seemed short to his hearers—when the whole multitude stood fixed, and like one man, hung upon his lips with silent attention, and many were under deep religious impressions.

↑ Back to top