21. Building for God 183
21
Building for GodAlthough Whitefield had declared he would no longer serve as the head of Calvinistic Methodism, the people would not let him go. They would accept as pastor of the Tabernacle no one but himself, and therefore he continued in that office, preaching to the crowds that attended and overseeing its several functions—this besides ministering throughout Britain and making his several visits to America.
In 1753, however, he was faced with the need to replace the Tabernacle with a new and more permanent structure.
The memories of the old place were many and precious. At the time of its construction (1741) it had provided Whitefield with a meeting-house and a headquarters. Here he had brought his bride and introduced her to his congregation, and here both Harris and Cennick had exercised months of mighty ministry. And here, during whatever weeks he was in London, Whitefield had preached, witnessing much of the power of God upon his ministry and the conversion of large numbers of sinners.
The need for a new building was made all the more acute by the extraordinary measure of blessing that accompanied his ministry in 1752. He said, "The glory of the Lord fills the Tabernacle. We hear every day of persons brought under fresh awakenings. . . . We have had two most awful sacraments."
Accordingly he had plans drawn up for a new Tabernacle. Within a few weeks he had received more than £1000. He then laid the first brick, and construction was begun. And while the work was going on, he launched out on a preaching circuit "of seven hundred miles."
The Tabernacle was eighty feet square and of double brick construction. The account of the opening services reads, "The Tabernacle, though capable with its surrounding galleries, of containing about four thousand people, was crowded almost to suffocation, in every part; and there ... the Lord made manifest by this apostolic man . . . the savour of his grace."
Dr. John Byrom, the father of English shorthand and author of the hymn "Christians awake, salute the happy morn," tells of being at Lady Huntingdon's with Colonel Gumley and Whitefield. He goes on to say,
The Colonel, Mr Whitefield and myself came away in a coach that Lady Huntingdon provided. The Colonel took leave of us at Hyde Park Corner, and I went on with Mr Whitefield to the Tabernacle. . . .
Mr Whitefield went up and gave them a sermon, and got me a seat just behind him, and afterwards invited me to supper in his apartments which are just by.
And so I had opportunity of talking with this remarkable youth, which I never had before, and a very extraordinary one he is. . . . His Tabernacle will hold 3000 people, and it seemed to be quite full.1
Whitefield also assisted the singing in the Tabernacle by compiling a new hymnbook, Hymns for Social Worship, "designed for the use of the Tabernacle congregation."
Throughout many years following Whitefield's death the Tabernacle had a succession of godly pastors, and the "doctrines of grace" formed the basis of their ministries. Among the young men in attendance were R. W. Dale, who became a noted theologian, and John Williams, the martyr-missionary to Erromanga in the South Seas.
After serving for 116 years the building was replaced by a smaller structure, a stone building at the corner of Leonard and Tabernacle Streets. It stands today and is used as a gymnasium for a nearby school.
Likewise many of the people in Bristol refused to relinquish their relation with Whitefield, and they continued to regard themselves as "a Whitefield Society." They met in a hall that was formerly a monastery refectory.
Lady Huntingdon had a home in a Bristol suburb, and in 1749 she began soliciting funds for the construction of a Tabernacle there. Lord and Lady Chesterfield were donors, as was also the Earl of Bath. The Earl wrote,
It gives me unfeigned pleasure to hear of the good effects of Mr Whitefield's ministry.... I feel indebted to your Ladyship for an opportunity of contributing to so good a cause, firmly persuaded that the finger of an unerring Providence will point out some other and far distant lands . . . where the ministrations of our excellent friend . . . shall perform those mighty deeds which shall overwhelm generations, yet unborn, with gratitude to the kind Author of all our mercies. . . .2
The Bristol Tabernacle was built in a fashionable district on Penn Street. Whitefield reported, "On Sunday I opened the new Tabernacle. It is large, but not half large enough: would the place contain them I believe near as many would come as in London."3
We have seen that Whitefield and Cennick built their own schoolhouse after Wesley seized the former one. It stands today, and various visitors to Bristol have assumed it is Whitefield's Bristol Tabernacle. The Tabernacle, however, was in a different area and was much larger. It served more than a century before it was dismantled.
In London during 1755 Whitefield experienced the most sustained opposition of his entire career.
He was offered the use of a Dissenting meeting-house, the Long Acre Chapel. He had long desired to reach the district in which it was situated with the gospel, and therefore he began to preach in the chapel twice a week.
But while he preached within, a violent uproar was made without. A rabble making as much noise as possible constantly surrounded the building, and some men went so far as to construct a platform on an adjacent property from which they created pandemonium during each service.
The opposition arose to some extent from the theatre people, but there was also another cause. War had recently broken out with France, the French intended to replace King George with a monarch of their own choice, and several Englishmen were in agreement with the plan. Indeed, at this time the landing of a French force on the shores of England was daily expected. In the midst of these circumstances Whitefield published A Short Address to Persons of All Denominations, "Occasioned by the Alarm of an Intended Invasion." It declared his own loyalty to the crown and endeavored to arouse strong support for England and the King. The pamphlet drew vigorous commendations, even from some who had formerly opposed him, but it also put added venom to the attack being made on him in Long Acre.
After publishing the Address, Whitefield received three anonymous letters threatening him with assassination. He took the matter to the legal authorities, who in turn brought it before the King. His Majesty issued an official announcement offering a reward for information as to the perpetrator
Because of the pronounced hostility, Whitefield decided it would not be possible to do a permanent work at Long Acre. His services there, however, had gathered a large and steady congregation, and he determined to build a meeting-house in which they could assemble. He obtained a location sufficiently distant—a rural property on Tottenham Court Road—and immediately began to build a large chapel.
The building was 70 feet by 127, apparently had two galleries on each of three sides, and was undoubtedly the largest nonestablishment church anywhere in the world.
He and Mrs. Whitefield continued to live at Tabernacle House, but behind the new chapel he built a residence for a minister and twelve almshouses that were allotted without charge to poor widows.
Beneath the Chapel were vaults for the burial of the dead. Whitefield planned that he and Mrs. Whitefield and the pastors of the Chapel should be buried there. But he also wanted the vault to be a symbol of his union with the Wesleys. Wesley's headquarters was still the former cannon factory, and Whitefield told his people,
I have prepared a vault in this Chapel, where I intend to be buried, and Messrs. John and Charles Wesley shall also be buried there. We will all lie together. You will not let them enter your chapel while they are alive. They can do you no harm when they are dead.4
The majority of the people who had attended at Long Acre now attended the Chapel, as did also a number of the nobility who had attended the services in Lady Huntingdon's drawing room. We are told,
Few places could boast of such a constellation of transcendent genius and senatorial talent, such a brilliant assemblage of wisdom, magnanimity and oratorical powers, as was then to be found within the walls of Tottenham Court and the Tabernacle.5
The sculptor John Bacon was a member of the Chapel and manifested his admiration of Whitefield by sculpting a marble likeness of him. The prominent actor Edward Shuter frequently attended, endeavoring to hone his dramatic skills by copying Whitefield. Lord Chesterfield was also often in attendance. On one occasion Whitefield was likening the sinner to an aged and blind beggar being led by his little dog on a cord. He feels his way by tapping on the ground with a cane. But directly before him there lies a great yawning chasm, and as he reaches its edge he loses the dog's leash. The cane falls from his hand, and he lurches forward to retrieve it... But at that point Chesterfield, overcome as he visualized the scene, jumped to his feet shouting, "Good God! He's gone! He's gone!"
It must be recognized, however, that by constructing the new Tabernacle and Chapel Whitefield had added to his burdens. Besides the Orphan House in Georgia he now had two large London churches to look after, plus his itinerant ministry in England, Wales, and Scotland, his extensive correspondence, and the great number of persons who constantly came knocking and imploring, "What must I do to be saved?" Yet he carried his burdens in the strength of the Lord, and his sense of victory in Christ ever abounded.
After having stood for a century, the Chapel needed extensive repairs. It was rebuilt, much smaller than it had been; but during the Second World War it was destroyed by enemy action. It was later rebuilt, and although the name over the entrance reads, "The Whitefield Memorial Chapel," the title was changed, and the building now serves as "The American Church in London."