11. Scotland 103
11
ScotlandWhitefield reached Edinburgh July 29, 1741. He still manifested certain characteristics that were not fully mature, for he was yet but twenty-six.
He had been invited to Scotland by several persons, but especially by two celebrated Presbyterian ministers, Ralph and Ebenezer Erskine. He had corresponded with them, stating in 1739, "Received an excellent letter from the Rev Ebenezer Erskine . .. acquainting me of his preaching last week to fourteen thousand people. Blessed be God, there are other field preachers in the world besides myself."
The Erskines, however, were in conflict with the National Church. For some years there had been a drift in the Church which allowed a laxity in doctrine and practice, and the people who favored this condition were known as "Moderates." But they were opposed by several others who were termed "Evangelicals"—men who held to the fundamental doctrines of Christianity, believed in prayer, and lived in separation from the world. The Moderates were a majority and held the important positions in the government of the Church.
Ralph and Ebenezer Erskine were leaders of the opposition to the Moderates. They were men of deep learning, striking appearance, and unflinching convictions, and from both sides of the family the blood of nobility flowed in their veins. During the 1730s they and some eight ministers who stood with them had been suspended from the ministry because of their protests. Thereupon they set up their own ecclesiastical body, "The Secession Church." Their churches were crowded, and they carried their protest throughout much of Scotland as they contended against the officials of the Church.
The Erskines welcomed the association with Whitefield, and Ralph, in inviting him, said,
Come, if possible, dear Whitefield, come. There is no face on earth I would desire more earnestly to see. Yet... such is the situation among us that unless you come with a design to meet and abide with us of 'The Associate Presbytery' I would dread the consequences of your coming, lest it should seem equally to countenance our persecutors. Your fame would occasion a flocking to you, to whatever side you turn. . . .1
In reply Whitefield stated,
This I cannot altogether agree to. I come only as an occasional preacher, to preach the simple Gospel to all who are willing to hear men of whatever denomination. It will be wrong for me to join in a reformation, as to church government. .. . I write this that there may not be any misunderstanding between us.2
But, as the Erskines feared, there were also others who invited Whitefield to Scotland. Several men among the Evangelicals, although they deplored the spiritual declension of the Church, were unwilling to leave it, and they likewise urged him to come.
In fact, when Whitefield reached Edinburgh, it was not the Erskines but a company of these Evangelicals who met him. We are told, "Several persons of distinction most gladly received him and would have had him preach at Edinburgh immediately."
Although Whitefield agreed to do so later, he went first to preach for Ralph Erskine at Dunfermline, and in a letter to John Cennick he stated,
As the Messrs. Erskines gave me the first invitation to Scotland ... I was determined to give them the first offer of my poor ministrations. Accordingly, I went yesterday to Dunfermline, where dear Mr Ralph Erskine hath got a large meeting house. He received me very lovingly. I preached to a thronged assembly. . . . After I had done prayer and named my text, the rusthng made by opening the Bibles all at once, quite surprised me: a scene I was never witness to before.3
Following the church service the Erskines declared they wished to talk to Whitefield at length, that they might "set him right about church government and the Solemn League and Covenant." He replied that he was to preach in Edinburgh that evening, but would return and meet the Associate Presbytery in a few days. As he left the church he was greeted by a large company of friends, among whom were some of the nobility. He also reported,
A portly well-looking Quaker, taking me by the hand, said, 'Friend George, I am as thou art; I am for bringing all to the life and power of the everliving God: and therefore, if thou wilt not quarrel with me about my hat, I will not quarrel with thee about thy gown.' I wish all of every denomination were thus minded.
Whitefield met with the Associate Presbytery as planned. He spoke of them as "A set of grave venerable men." They immediately began to present their doctrine of church government and the Solemn League and Covenant, but he told them they might save themselves the trouble, for he had no scruples on the subject. He asked them what they would have him do, and the answer was that he was to preach only for them till he had further light. He asked why only for them. To which Ralph Erskine replied that "they were the Lord's people." He stated that he was "determined to go out into the highways and hedges; and that if the Pope himself would lend him his pulpit," he would "gladly proclaim the righteousness of Christ therein."
He later reported,
Soon after this the company broke up; and one of these otherwise venerable men immediately went into the meeting house and preached upon these words, 'Watchman, what of the night?' But the good man so spent himself in talking against prelacy, the common prayer book, the surplice, the rose in the hat and such like externals, that when he came to invite poor sinners to Jesus Christ his breath was so gone that he could scarce be heard. . . .
The consequence of all this was an open breach. I retired, I wept, I prayed and after preaching in the fields sat down and ate with them, and then took a final leave.4
Following the separation from the Associate Presbytery, Whitefield entered into an active cooperation with the Evangelicals in the Church.
Certain of these men, realizing the largest churches would not be sufficient for the crowds that would throng to hear him, had already arranged for him to preach in a park, and tiers of seats had been erected. Some fifteen thousand were present on the Sunday evening and almost as many each evening of the week. After two weeks had passed he wrote to Howell Harris, saying, "It would make your heart leap for joy to be now in Edinburgh. I question if there be not upwards of 300 in this city seeking after Jesus. Every morning I have a levee of wounded souls."
Whitefield's activities in Scotland provide further evidence of the carefulness with which he planned his ministry. After three weeks in Edinburgh, using that city as his base he went out on a series of one-week missions in different directions—northwest to Falkirk and Stirling, north to Perth and Crieff, and then still further north to Cupar and Dundee. The fourth week he spent in the west, in and around Glasgow, and the fifth in "the south—in Galshiels and adjacent towns." After another week in Edinburgh, he made a three-week circuit northeast to Aberdeen, with pauses to preach at Cupar and Dundee and other places en route. Instead of his ministry being haphazard, as certain authors have supposed, it was planned with care, and in this instance it enabled him to reach the cities and several of the towns of the settled portion of Scotland.
A man who accompanied Whitefield to Aberdeen gives us a sidelight on his laboring. He says:
In several places as he came along, the Lord, I thought, countenanced him in a very convincing manner, particularly at a place called Lundie . . . where a considerable number of serious Christians, hearing he was to come that way, spent most part of the night before in prayer. Although his preaching there was only in a passing way, having to ride to Dundee after it, and it was betwixt three and four before he reached the place, yet he had but scarce well begun before the power of God was indeed very discernible. Never did I see such a pleasing melting in a worshipping assembly. There was nothing violent in it, or like what we may call screwing up the passions: for it evidently appeared to be deep and hearty, and to proceed from a deeper spring.5
Among Whitefield's hearers in Scotland there were several "persons of great rank." Lord Leven, for instance, was a senator of the College of Justice, a lord of police for Scotland, and also His Majesty's commissioner to the General Assembly of the Church of Scotland. Yet despite his prominence Whitefield did not fail to deal faithfully with his soul, and from the evangelist's letters we notice the following excerpts:
Though nature calls for rest, yet love and gratitude oblige me to sit up and answer your Lordship's letter.
. . . Your Lordship is in a dangerous situation. A fear of contempt, and a love for honour, falsely so called, render religion unfashionable amongst the rich and polite part of mankind. But the blood of Jesus is almighty and makes the soul more than conqueror. . . . The blessed Spirit is now striving with you and saying, 'My son, give me thy heart; what hast thou to do any more with idols?'
Take courage, then, my Lord, and fear not to follow a crucified Jesus without the camp, bearing His reproach... be not ashamed of Jesus or His Gospel. O that you may find it to be the power of God to your salvation.6
In a similar manner Whitefield dealt with other members of the Scottish aristocracy.
Of course, in Scotland, as elsewhere, Whitefield faced bitter opposition from certain classes of people. This was manifest from several members of the clergy, and John Willison, a prominent evangelical minister, wrote,
He is hated and spoken against by all the episcopal party, and even most of our clergy [Church of Scotland] do labour to diminish him; and this is not to be wondered at, seeing his incessant labour for Christ and souls is such a strong reproof to them; besides what he says publicly against the sending out of unconverted ministers and the preaching of an unknown Christ: this must be galling to them.7
Moreover, there was hostility from men of the world. Since Whitefield, wherever he thought it expedient, took up an offering for the Orphan House, there were loud assertions that the money would never get to the orphans, but would go into his own pocket. But Whitefield wrote,
Mr Willison wishes there may be a private contribution for myself, but I will not admit of any such thing. I make no purse; what I have I give away. Freely I have received, freely I desire to give. 'Poor, yet making many rich' shall be my motto still.8
Whitefield was in Scotland for just under three months. As he prepared to leave, the fruits of his ministry under God were widely evident. For instance, the matron of a rescue home for children—youngsters who previously had lived on the street—told him that she was "now awakened by the voice of prayer and praise." Likewise the overseer of the boys stated that "they meet together every night to sing and pray, and that when he goes to their rooms at night to see if all be safe, he generally disturbs them at their devotions."
And after he left Scotland a minister wrote to say, "Religion in this city revives and flourishes.... New meetings for prayer and spiritual conference are erecting everywhere. Religious conversation has banished slander and calumny from several tea-tables, and Christians are not ashamed to own their Lord. . . ."
Another minister, speaking of the young preacher himself, said, "His calmness and serenity under all he meets with, yea, his joy in tribulation, is to me so surprising that I often think the Lord sent him to this place to teach me how to preach and especially how to suffer."
John Willison, who at first had been rather critical of Whitefield, after witnessing his ministry and coming to know him personally declared,
I look upon this youth as raised up of God for special service. I see him wonderfully fitted both in body and mind, for going through with his projects, against the greatest discouragement and difficulties.
I see the man to be all of one piece. It is truly a rare thing to see one so eminent for humility in the midst of applause; for meekness and patience under reproaches and injuries; for love to enemies; for desire to glorify Christ and save souls; acquiescing to the will of God in all cases, never fretting, but still praising and giving thanks in everything.
It is rare to see in a man such a flaming fire for God in the pulpit, and yet most easy and calm when conversing with men out of it; careful not to give offence to any of them, and yet never courting the favour of any.
This worthy youth is singularly fitted to do the work of an evangelist. And seeing the Lord has stirred him up to venture his life, reputation and his all for Christ; to refuse the best benefices in his own country, and run all hazzards by sea and land ... I truly think we ought to honour him, and to esteem him very highly in love for his work's sake.9
And thus, with these spiritual fires burning behind him, Whitefield left Scotland. He was riding a fine horse, given to him by Lord Leven, but he was headed not for England, but for Wales. He intended immediately to be married—married to a widow some ten years older than himself, and we shall follow him as he moved upon this strange and unusual course.