19. "Let Me Be But the Servant of All" 165
19
"Let Me Be But the Servant of All"Despite Whitefield's declaration that he would no longer act as moderator of the Calvinistic Methodist Association, as we have seen, several of the Societies refused to accept that resignation. These were composed chiefly of men and women who had been converted under his ministry, and their affection for him was unmovable. They continued to regard him as their leader and to declare themselves his people.
Accordingly, although he did not form any new Societies, a loving fellowship was maintained between himself and the Societies that already existed. Yet he gave no direct leadership to them as a movement, but left them to manage their own affairs.
In his ongoing labors, however, Whitefield assisted evangelical efforts in all denominations.
His loyalty remained basically with the Church of England. "The principles that I maintain," he asserted, "are every way agreeable to the Church of England Articles." And to a clergyman who denied the doctrine of "justification by faith" he declared, "This is the doctrine of the Church of England. Unless you hold this and other evangelical principles, how, dear Sir, is it consistent with sincerity to eat her bread?"
Whitefield not only preached the great doctrines of evangelical Christianity himself, but he sought to influence other clergymen to believe and preach them too. In 1741 he had addressed,
.. . a word of exhortation to my dear brethren . . . whom God shall stir up to go forth into the highways and hedges, into the lanes and streets, to compel poor sinners to come in.... O my brethren, have compassion on our dear Lord's Church, which He has purchased with His own blood. Suffer none of them to be as sheep having no shepherd, or worse than none, those blind leaders of the blind who let them perish for lack of knowledge.
Whitefield declared that despite being ordained by a bishop, no man can be a true minister of Jesus Christ without being born again. He likewise urged all ministers not to be satisfied with preaching on Sundays only, but to do so seven days a week; to preach in the open air and not to be limited to their own parishes, but to go forth wherever lost souls were found and to proclaim the grace of God to them. Such actions, he assured them, would bring the opposition of authorities and the hatred of the world, but it would also witness the blessing of God.
As the years passed, several new evangelical men were raised up in the Church of England, and when in 1755 Whitefield arrived home from his fifth visit to America he stated, "Glad am I to hear that so many have lately been stirred up to preach a crucified Saviour. Surely that Scripture must be fulfilled, And many of the priests were obedient to the word.'" There were also several outstanding laymen who were sound in the faith and bold in maintaining their testimony.
Certain of these clergymen had been converted without human instrumentality, and their lives are a remarkable evidence that salvation is a work of God. But we may be sure that since Whitefield, the Wesleys, and Lady Huntingdon were all members of the Church of England and were seeking to advance the Church's work, these clergymen were subject to their influence in regard to evangelical principles.
Moreover, these evangelical clergymen and laymen were virtually all Calvinists. We notice such names as Daniel Rowland and Howell Davies of Wales, George Thompson and Samuel Walker of Cornwall, William Romaine and Martin Madan of London, John Berridge and Thomas Haweis of the Midlands, and William Grimshaw and Henry Venn of Yorkshire. Among the laymen were Lord Dartmouth, commemorated in the college that bears his name in America, John Thornton, who had amassed great wealth in the export trade, and James Ireland, a highly successful wool merchant. Because of "the doctrines of grace" to which they all held, between these men and Whitefield and Lady Huntingdon there was warm fellowship. These men also respected Wesley for the abundance of his work, but in most cases the fellowship was less familiar.
Whitefield had given up the leading of Calvinistic Methodism, but now the Evangelical Party within the Church of England had developed, and his example had been an important factor in bringing it about. All of Christianity is indebted to the Evangelical Party in the Church of England for its scholarship, its contribution to Christian hymnology, and its activities in foreign missions.
Whitefield rendered service also to the Wesleys. This was most notable in his preventing, in the words of Nehemiah Curnock, the editor of John Wesley's Journals, "a breach between John and Charles Wesley . . . which must. . . either have rent the Methodist Society in twain, or, more probably, have scattered it to the winds."1
In 1749 Charles Wesley had married. His bride was Sarah Gwynne, daughter of Marmaduke Gwynne, a man of substance and authority, residing at Garth House, a mansion in south Wales. Gwynne had been converted under the ministry of Howell Harris, and by that association he came to know the Wesleys. Sarah proved a gracious and talented wife, and Charles's married life knew great happiness.
A few months later John Wesley determined that he too should marry. In Newcastle, Yorkshire John had founded a school and an orphanage, and one of its chief workers was an attractive young widow, Mrs. Grace Murray. Mrs. Murray was also an earnest Christian and a woman of much prayer, and many Methodists testified to her tenderness and the help she gave in times of trouble.
During 1748 John Bennet, one of Wesley's most capable young preachers, becoming sick, came under Mrs. Murray's care. He came from a well-to-do family, had trained as a lawyer, and, being accepted as one of Wesley's lay preachers, preached with conviction. The anointing of God was manifestly upon him, and he founded several Societies.
Bennet remained under Mrs. Murray's care for five months. They were each about thirty-three at the time. A vital friendship sprang up between them, and before he left the institution they were engaged to be married.
But John Wesley shortly fell sick, and he too came under Mrs. Murray's care. She thought she had been in love with Bennet, but now that Wesley was near she felt she was in love with him. Moreover, Wesley was equally fond of her, and when he was better he took her with him on evangelistic trips. While in Ireland they entered into an arrangement known as a spousal de praesenti\ this meant that they were in effect married, but the consummation would come later following the marriage ceremony.
Upon returning to Bristol, Mrs. Murray heard tales to the effect that Wesley was showing affection to another woman, and she turned again to Bennet. Yet when she met Wesley again she declared she "wanted to live and die with him," and he planned to complete the marriage as soon as he had informed his brother and the Methodist people.
But Charles Wesley was convinced that, excellent woman though she was, Grace Murray was not of sufficient standing to marry a Wesley. He also felt that John was using his position to take her away from Bennet, and he determined to prevent such a deed from taking place. In his impetuous nature he rode posthaste to the north of England where Grace was staying, put her on the horse behind him, and rode to find Bennet. Charles then saw to it that the two were married the following morning.
John shortly arrived at Leeds. Realizing he had lost Grace Murray, probably the only true love of his life, he was heartbroken. He reported,
Mr Whitefield wept and prayed over me ... he said all that was in his power to comfort me, but it was in vain... . My brother came. ... I felt no anger, yet I did not desire to see him. But Mr Whitefield constrained me. After a few words had passed he [Charles] accosted me with, 'I renounce all intercourse with you, but what I would have with an heathen man or a publican.' . . . Poor Mr Whitefield and John Nelson [one of Wesley's preachers] burst into tears. They prayed, cried and entreated till the storm passed away.2
At last Charles Wesley's severe opposition was overcome, and the breach was prevented. Wesleyan Methodism was saved from what would have been a disastrous division, and this was due, as Dr. Curnock states, "to the tact and tenderness of Whitefield and Nelson."
Whitefield also preached for the Wesleys in several of their Societies. After he had ministered in their Room at Newcastle John stated, "I am now satisfied that God sent Mr Whitefield thither in an acceptable time, many of those who had little thought of God before still retaining the impressions they received from him." And after he devoted some days to their Society in Leeds Charles reported, "The door has remained open ever since Mr Whitefield preached here, and quite removed the prejudices of our first opposers. Some of them were convinced by him and some converted and added to the church."
And of the first occasion of his preaching at the Foundery in London Whitefield stated, "I preached to a very crowded and affected auditory. Mr Wesley read prayers. On Sunday I read prayers and he preached. The sacrament was administered to about twelve hundred."
Wesley's people in Ireland were suffering great violence, and Whitefield used his association with the aristocracy to have the matter brought before the King, seeking relief for them. He also went to Ireland himself—the visit of 1751—and although Wesley's work was struggling when he arrived, when he left it was much revived. A hearer, one who held Wesley's beliefs, remarked,
What blessed seasons have we had since Mr Whitefield came. Thousands constantly attended the word. I never heard a man preach holiness of heart in a clearer manner. He powerfully preaches Christ for us and in us. I confess I had strange ideas about him, but blessed be God, I have not now.3
In 1753, Wesley was in London and became sick. He proved dangerously ill with consumption—so much so that he wrote his own epitaph. Charles hastened up to London to be with him. Whitefield also immediately set out for London, but he wrote to John, and his letter reveals his depth of affection:
.. . A radiant throne awaits you, and ere long you will enter into your Master's joy. .. . If prayers can detain . . . even you, reverend and very dear Sir, shall not leave us yet. . . . But if you must now fall asleep in Jesus, may . . . you die in the embrace of triumphant love. . . . May underneath you be Christ's everlasting arms! I commend you to his never-failing mercy. . . .
But John recovered from this illness, and there lay before him nearly forty years of labor for the Lord.
In 1756 Charles Wesley stated,
I rejoiced to hear of the great good Mr Whitefield has done in our Societies. .. . He did his utmost to strengthen our hands and deserves the thanks of all the churches for his abundant labour of love.4
Whitefield went on in this manner, as "the servant of all," year after year. Following his death in 1770 Thomas Olivers, one of Wesley's most capable preachers, declared,
While Mr Whitefield lived he was glad to confirm his love to the members of Wesley's Societies, by preaching in their chapels, sitting at their tables, lying in their beds, by conversing with them late and early, in the most friendly manner.
When he preached in Mr Wesley's pulpits . . . multitudes can tell what expressions of the highest esteem he frequently made use of. . . . When he had opportunity he gladly attended our Conferences. . . . He often said such things on our behalf as modesty forbids me to mention.5
During any year that he was in England Whitefield made a visit to Scotland, and although on some of the final ones he was very weak, he nevertheless forced himself to preach, thus assisting the Evangelicals of that land.
In 1757, however, he went from Scotland to Ireland. Great crowds heard him in Dublin, but before long,
.. . on Sunday afternoon, after preaching in Oxmantown-green, a place frequented by the Ormon and Liberty boys, who often fight there, he narrowly escaped with his life.
In the time of sermon and prayer a few stones were thrown at him, which did no hurt. But when he had done and thought to return home the way he came, access was denied, and he was obliged to go near a half a mile through hundreds of papists. Finding him unattended, for a soldier and four preachers who came with him had fled, they threw vollies of stones upon him from all quarters, and made him reel backwards and forwards, till he was almost breathless, and all over a gore of blood.
At last, with great difficulty, he staggered to the door of a preacher's house which was kindly opened to him. For a while he continued speechless and panting for breath; but his weeping friends having given him some cordials and washed his wounds [were afraid their house would be attacked]. A coach was procured, in which, amidst the oaths, imprecations and threatenings of the rabble, he got safe to his lodgings.
He then joined in a hymn of thanksgiving with his friends. Next morning he set out for Port Arlington, 'leaving' he says, 'my persecutors to His mercy, who of persecutors has often made preachers. I pray God I may thus be revenged of them.'6
He remained in Ireland for another three weeks and remarked, "Everywhere the glorious Emmanuel smiled upon my labours," and in these efforts he largely assisted the work of the Wesleys.
In his labors in America Whitefield had endeavored, as we have seen, to be in attendance at a Church of England each Sunday morning. But being so ill-treated by Commissary Garden, he forsook this practice in the Southern Colonies, yet largely continued it when further north.
His assistance, however, was welcomed by men of various denominations who were sound in the faith. He worked with the Independents (Congregationalists) in New England, with the Baptists in Rhode Island and elsewhere, and with the Presbyterians in the Middle Colonies. In all these efforts he was simply preaching the gospel which was believed by these several pastors.
Whitefield made not the least effort to bind the numerous people whom he reached in an allegiance to himself. He went among them to assist any evangelical minister, and although the tremendous opportunity was available to establish a lasting and organized relationship, he had no desire to do so. And he went on in this manner during his several visits to America.
Nonetheless, late in life he realized that there were numerous people who had been touched by his ministry, but who were not now reached by any church. Many of these were in newly-developed areas remote from all religious organizations, and in a letter to John Wesley he stated, "The Gospel range is of such large extent that I have, as it were, scarce begun to begin.... Here is room for a hundred itinerants. Lord Jesus, send by whom thou wilt send!"7 And when Whitefield was on his final voyage across the Atlantic, Wesley's first two overseas itinerants, Richard Boardman and Joseph Pilmoor, were also on the ocean, on their way to establish Wesleyan Methodist Societies—the first of a host that were later to follow in the broad expanses of the New World.
For the last almost twenty years of his life, in England and Wales, in Scotland and Ireland, and in all the Colonies of America, by aiding all who were sound in the faith Whitefield put his enunciated principle into effect: "I want to be but the servant of all!"