Chapter L: Tyerman (20)

Whitefield spent nine days, from April 14 to 23, in Philadelphia and its immediate neighbourhood. The enthusiasm created by his visit was enormous. His friends erected a stage for him on what was called Society Hill, and around this, as if drawn by magic, his immense congregations gathered. First of all he applied for the use of the parish church, but the clergyman refused, because Whitefield had "written against Archbishop Tillotson."[329] Upon this, Whitefield, as usual, made the open air his church, and, in this quiet Quaker city, preached to audiences numbering from five to fifteen thousand people each. Remembering how recently the city had been founded, and bearing in mind the sparseness of the surrounding populations, the wonder is how such vast crowds were drawn together. In this respect, a congregation of thirty thousand in Moorfields was a small affair when compared with a congregation of ten thousand on Society Hill, in Philadelphia. The power accompanying Whitefield's preaching was marvellous. Numbers, including several negroes, came to him privately, deeply convinced of sin, and asking his advice and prayers. The clergyman of the Church of England preached a sermon, from James ii. 18, upon justification _by works_. In the evening of the same day, Whitefield, on Society Hill, took the same text, and preached, to about fifteen thousand people, a sermon on justification _by faith_, after which he made a collection for his Orphan House, amounting to £80 currency. This was the _second_ collection, for the same object, which Whitefield made on that memorable Sabbath; for, in the early morning, at seven o'clock, he had preached to about ten thousand, and collected for his orphans £110 sterling. His friend, William Seward, with the connivance of the owner, locked the doors, and took away the keys, of "the Assembly-room, the Dancing School, and the Music Meeting," promising to pay the proprietor for any loss he might sustain. The enemies of Whitefield were enraged by this proceeding, and "some gentlemen," says Seward, "threatened to cane me."[330] "Scoffers," writes Whitefield, "muttered in coffee-houses, cursed, drunk a bowl of punch, and then cried out against me for not preaching up more morality."[331]

[329] Seward's Journal, p. 5.

[330] Ibid., p. 6.

[331] Whitefield's Journal.

Whitefield did not confine his preaching to Philadelphia. During his nine days' visit, he preached, from a horse-block, to three thousand people, at Abington,[332] the place where the Rev. Mr. Treat, already mentioned, had been the minister. Accompanied by a cavalcade of about forty persons, he rode to Whitemarsh and to German Town, and preached, in each place, to assembled thousands. He went to Greenwich, in the West Jerseys, and to Gloucester, about four miles from Philadelphia, many of the Philadelphians forming part of his audience, and singing in the boats all the way there and back.

[332] Seward's Journal, p. 7.

Benjamin Franklin writes respecting Whitefield's present visit to Philadelphia as follows:--

"Mr. Whitefield preached up this charity" (the Orphan House),
"and made large collections; for his eloquence had a wonderful
power over the hearts and purses of his hearers, of which I
myself was an instance. I did not disapprove of the design;
but, as Georgia was then destitute of materials and workmen,
and it was proposed to send them from Philadelphia at great
expense, I thought it would have been better to have built the
house at Philadelphia, and to have brought the children to it.
This I advised; but he was resolute in his first project, and
rejected my counsel; and I, therefore, refused to contribute. I
happened soon after to attend one of his sermons, in the course
of which I perceived he intended to finish with a collection;
and I silently resolved he should get nothing from me. I had,
in my pocket, a handful of copper money, three or four silver
dollars, and five pistoles in gold. As he proceeded, I began to
soften, and concluded to give the copper. Another stroke of his
oratory determined me to give the silver; and he finished so
admirably that I emptied my pocket wholly into the collector's
dish, gold and all. At this sermon, there was also one of our
club, who, being of my sentiments respecting the building in
Georgia, and suspecting a collection might be intended, emptied
his pockets before he came from home. Towards the conclusion of
the discourse, however, he felt a strong inclination to give,
and applied to a neighbour, who stood near him, to lend him
money for the purpose. The request was fortunately made to,
perhaps, the only man in the company who had the firmness not to
be affected by the preacher. His answer was, 'At any other time,
friend Hopkinson, I would lend thee freely, but not now, for
thee seems to me to be out of thy right senses.'"

Franklin adds:--

"Some of Mr. Whitefield's enemies affected to suppose that he
would apply these collections to his own private emolument;
but I, who was intimately acquainted with him, (being employed
in printing his sermons, journals, etc.,) never had the least
suspicion of his integrity; but am, to this day, decidedly of
opinion that he was, in all his conduct, a perfectly _honest
man_. Our friendship was sincere on both sides, and lasted
to his death. He used sometimes to pray for my conversion,
but never had the satisfaction of believing that his prayers
were heard. Upon one of his arrivals from England, at Boston,
he wrote to me that he should come soon to Philadelphia, but
knew not where he could lodge when there, as his old friend
and host, Mr. Benezet, was removed to German Town. My answer
was, 'You know my house. If you can make shift with its scanty
accommodation, you will be most heartily welcome.' He replied
that, if I made that kind offer for _Christ's_ sake, I should
not miss of a reward. And I returned, 'Don't let me be mistaken;
it is not for _Christ's_ sake, but for _your_ sake.' This
incident will shew the terms on which we stood.

"The last time I saw Mr. Whitefield was in London, when he
consulted me about his Orphan-house concern, and his purpose
of appropriating it to the establishment of a college. He had
a loud and clear voice,[333] and articulated his words so
perfectly that he might be heard and understood at a great
distance, especially as his auditories observed the most
perfect silence.[334] He preached one evening from the top
of the Court House steps, which are in the middle of Market
Street, and on the west side of Second Street, which crosses
it at right angles. Both streets were filled with his hearers
to a considerable distance. Being among the hindmost in Market
Street, I had the curiosity to learn how far he could be heard,
by retiring backwards down the street towards the river, and
I found his voice distinct till I came near Front Street,
when some noise in that street obscured it. Imagining then a
semicircle, of which my distance should be the radius, and that
it was filled with auditors, to each of whom I allowed two
square feet, I computed that he might well be heard by more than
thirty thousand. By hearing him often, I came to distinguish
easily between sermons newly composed and those which he had
often preached in the course of his travels. His delivery of
the latter was so improved by frequent repetition, that every
accent, every emphasis, every modulation of the voice, was
so perfectly well turned and well placed, that, without being
interested in the subject, one could not help being pleased with
the discourse. His writing and printing from time to time, gave
great advantage to his enemies. Unguarded expressions, and even
erroneous opinions, delivered in preaching, might have been
afterwards explained or qualified; but _litera scripta manet_.
Critics attacked his writings violently, and with so much
appearance of reason, as to diminish the number of his votaries,
and prevent their increase. So that, I am satisfied that if he
had never written anything, he would have left behind him a
much more numerous and important sect; and his reputation, in
that case, would have been still growing even after his death;
because, there being nothing of his writing on which to found
a censure and give him a lower character, his proselytes would
be left at liberty to attribute to him as great a variety of
excellences as their enthusiastic admiration might wish him to
have possessed."[335]

[333] It is said that once, when preaching on Society Hill,
Whitefield was heard at Gloucester Point, a distance, by water, of
two miles. (Belcher's Biography of Whitefield, p. 102.)

[334] The following anecdote is given, as a foot-note, in Franklin's
Memoirs. Early in life, Whitefield was preaching in a field. A
drummer, who happened to be present, rudely beat his drum to drown
the preacher's voice. Whitefield spoke very loud, but failed to make
himself heard. "Friend," cried he, "you and I serve the two greatest
masters existing: you beat up for volunteers for King George; I for
the Lord Jesus. In God's name, let us not interrupt each other.
The world is wide enough for both; and we may get recruits in
abundance." The drummer went away in great good humour, and left
Whitefield in full possession of the field.

[335] "Memoirs of Life and Writings of B. Franklin," vol. i., p. 87.

A testimony such as this from an outsider like Benjamin Franklin is worth quoting. What about others? The Rev. John Muirhead, in a letter to the Rev. Ralph Erskine, wrote:--

"Mr. Whitefield, that man of God, came into this town last
September, and preached with surprising success. Consolation
and thunder were intermixed in all his discourses, so that
numbers were made to cry out, 'What shall we do to be saved?'
While the iron might be said to be hot, that Boanerges, Mr.
Gilbert Tennent, came, and laboured with still greater success
among us. Many hundreds of souls came under great distress.
Lectures are set up and continued almost every day in the week.
God's blessed Spirit is poured out on some of all ages and
complexions. God has perfected praise from the mouths of many
hundreds of children. Many poor Ethiopians are made to stretch
out their hands to God. In my little congregation, a hundred and
seventy-eight souls have applied to me, either to relate what
God had done for them, or to ask direction how to manage under
soul trouble. One thing I would notice, the work of Christ has
been greater since these men of God have gone hence; but they
brought the sacred fire along with them, and now it is kindled
into a divine flame. God has made many townships and ministers
light tapers at our torches; namely, Roxburg, Brookline,
Cambridge, Charleston, Ipswich, Newburg, Rhode Island, with many
more towns through almost all the provinces of English America.
I do not know that I have ever read anything like this blessed
time since the apostles' days."[336]

[336] "Life and Diary of the Rev. Ralph Erskine," p. 284.

Another writer observes:--

"The effects produced, in Philadelphia, by the preaching
of Mr. Whitefield were astonishing. Numbers of almost all
religious denominations and many who had no connection with
any denomination, were brought to enquire, with the utmost
earnestness, what they should do to be saved. Such was the
engagedness of multitudes to listen to spiritual instruction,
that there was public worship, regularly, twice a day, for
a year; and, on the Lord's-day, it was celebrated generally
thrice, and frequently four times. The city contained twenty-six
societies for social prayer and religious conference. So great
was the enthusiasm to hear Mr. Whitefield preach, that many from
Philadelphia followed him on foot to Chester, to Abington, to
Neshaminy, and some even to New Brunswick, in New Jersey, the
distance of sixty miles. In 1743, a church was formed by Mr.
Gilbert Tennent out of those who were denominated converts of
Mr. Whitefield. No less than a hundred and forty individuals
were received at first, after a strict examination, as members
of this newly constituted church. The admission of a large
number more was delayed, only because their spiritual state
had not yet attained such maturity as to afford satisfaction
to the officers of the church; but among those received on the
first examination was the eminent Christian whose story is here
recorded, and who was to be, for more than sixty years, one of
the church's brightest ornaments."[337]

[337] "Memoirs of Mrs. Hannah Hodge."

Whitefield was thus, under God, the means of creating a Presbyterian church in Philadelphia. But more than this. A permanent building was erected for the use of the Tennents and their associates; and this building afterwards became the seat of the University of Pennsylvania.[338] Here Whitefield preached whenever he visited the city, and here his friends, the Tennents, together with Messrs. Rowland, Blair, and Finley, ministered during his absence.[339]

[338] Concerning this same building, Franklin writes: "It being
found inconvenient to assemble in the open air, subject to its
inclemencies, the building of a house was proposed. Sufficient sums
were soon received to procure the ground and erect the building,
which was a hundred feet long, and seventy broad. Both house and
ground were vested in trustees, expressly for the use of _any
preacher of any religious persuasion_, who might desire to say
something to the people of Philadelphia. The design of the building
not being to accommodate any particular sect, but the inhabitants in
general, it follows, that even if the Mufti of Constantinople were
to send a missionary to preach Mahomedanism to us, he would find a
pulpit at his service." (Memoirs of Benjamin Franklin.)

[339] Hodge's "History of the Presbyterian Church of the United
States."

One other important transaction occurred during this nine days' visit to Philadelphia. Besides sustaining the Orphan House in Georgia, Whitefield formed a project, 1. To erect a school for negroes in Pennsylvania; and 2. To found a settlement, in the same province, as a sort of refuge for such of his English converts as might be persecuted for conscience' sake. On April 22, William Seward wrote as follows: "Agreed with Mr. Allen[340] for five thousand acres of land on the forks of the Delaware, at £2,200 sterling; the conveyance to be made to Mr. Whitefield, and after that assigned to me, as security for my advancing the money."[341]

[340] William Allen, Chief Justice of Pennsylvania, distinguished as
a friend to literature, and a patron of Benjamin West, the painter.
He died in England, in 1780.

[341] Seward's Journal, p. 20.

Immediately after this, William Seward set sail for England. Hence the following letter,[342] addressed to "Mr. Blackwell, at Mr. James Martin and Co.'s, bankers, in Lombard Street, London." The letter has not before been published.

[342] Lent by Mr. G. Stampe, of Grimsby.

"WRITTEN AT SEA, _June 9, 1740_.

"(To be put in the post, on my landing at Dover or Deal.)

"DEAR MR. BLACKWELL,--I am sent over by Brother Whitefield,
on several affairs of consequence to the Church of Christ:
particularly to fetch Brother Hutchins to supply Brother
Whitefield's place at the Orphan House, while he comes to
England himself next spring; also to transact several matters
with the Trustees of Georgia; and to make collections for a
negro school in the province of Pennsylvania, where we have
bought 5,000 acres of very good land for that purpose, and for
settling such English friends upon as God shall incline to go
over next year, in a ship we shall buy, and to be commanded by
Captain Gladman, who comes with me.

"The land, by my desire, is conveyed to Brother Whitefield, but
mortgaged to me for £2,200, the purchase-money. I think it is
as good a security as the Bank of England,--perhaps better; but
you know we aim not at an earthly, but a heavenly inheritance.
Still, we must provide things honest in the sight of all men.

"I design to land at Dover or Deal, and to call at Blendon for
one night, or two at most; and, as I must raise money to answer
the bills of exchange I have drawn for the sum aforesaid, I
desire you, if you can conveniently, to sell for me £1,650 old
South Sea annuities, and £585 4s. 5d. South Sea stock. If not
convenient to you, desire Mr. Cole to do it; and (God willing)
I shall be in town two or three days afterwards to sign the
transfers. But, first of all, please to enquire if there be
any alteration made in these by my brother Benjamin, with whom
I left general letters of attorney. When you have done the
business, please to write me a penny-post letter, to Mr. John
Bray's, brazier, in Little Britain, where I am to lodge while in
town.

"I am sorry my paper is so crowded with business that I have
no room to enlarge upon the great things God has done for us
in Savannah, Charleston, Philadelphia, New Jersey, New York,
and other places. The light of the glorious gospel of Jesus
Christ has shone into many hearts, as you may judge by our
collecting £210 sterling, for the Orphan House, at three sermons
in Charleston and Philadelphia. Help us to give thanks for the
abundant mercy and grace bestowed upon us since we saw you. The
Lord preserved us in travelling about 1400 miles by land, and
10,000 by water. Though in many perils, out of all the Lord
delivered us.

"My stay in England may be three months, between London,
Bristol, Gloucester, etc. Pray that I may have good success in
all things, that so I may quickly return to our dear friends
in Georgia. I have a letter for you from our dear brother
Whitefield.

"Your unworthy brother in Christ,
"WILLIAM SEWARD."

The whole of this benevolent design collapsed. William Seward landed in England on the 19th of June; and, four months afterwards, was killed by a brutal persecutor in the principality of Wales. This put an end to the affair; and Pennsylvanian negroes and English refugees were left to the care of Providence.

On April 23, Whitefield proceeded from Philadelphia to Neshaminy, where he was warmly welcomed, and preached, in the yard of the Presbyterian meeting-house, to above five thousand people. The next day, he preached, first at Shippack, "a very wilderness part of the country," but where two thousand hearers were assembled. Here he met the celebrated Moravian, Peter Bohler, who preached in Dutch, after he had finished. Riding ten miles farther, (forty from Philadelphia,) he came to Henry Anti's plantation, and addressed about three thousand. The evening was spent most pleasantly, the Dutch praying and singing in _their_ language, and Whitefield praying in _his_.

On April 25, he rode to Amwell, and preached to five thousand. Here he was met by Gilbert Tennent, Mr. Rowland, Mr. Wales, and Mr. Campbell, four godly Presbyterian ministers, who had given the people three gospel sermons before his arrival. He and his friends spent the evening in singing and praying in the fields. The day following he reached New Brunswick, where his friend Gilbert Tennent was minister. Sunday, April 27, was a notable day. He writes:--

"I preached morning and evening," (at New Brunswick,) "to near
seven or eight thousand people; and God's power was so much
amongst us in the afternoon sermon, that the cries and groans
of the people would have drowned my voice. One woman was struck
down; and, at night, another woman came to me under strong
convictions. She cried out, 'I can see nothing but hell.'"

The afternoon sermon was preached by Gilbert Tennent, from the text, "I will search Jerusalem with candles, and punish them that are settled on their lees." William Seward adds, that the collections, morning and evening, were about £25 sterling.

During his brief sojourn at New Brunswick, Whitefield wrote a long letter, referring, among other things, to the Pennsylvanian scheme just mentioned. It was printed, with the following title: "A Letter from the Rev. Mr. George Whitefield to a Friend in London. Dated at New Brunswick, in New Jersey, April 27, 1740. Printed by W. Strahan, 1740." (8vo. 8 pp.) Only a part of this letter is given in Whitefield's collected works; and the following is a mere extract from the original:--

"The Orphan-house affairs go forward beyond expectation. I
have upwards of forty children now in my house at Savannah,
near seventy persons in family, and upwards of a hundred to
provide for every day. As yet, we want for nothing. The great
Householder of mankind gives us all things richly to enjoy. I
had rather _live by faith, and depend on God_, for the support
of my great and increasing family, than have the largest
_visible fund_ in the universe. About five weeks ago, the
Charleston people contributed upwards of £70 sterling, towards
the support of my little ones. A glorious work was also begun
in the hearts of the inhabitants. Many negroes, likewise,
are in a fair way of being brought home to God. In my public
discourses, I have freely offered the Lord Jesus to them, if
they will believe on Him; and have actually taken up five
thousand acres of very good land, in order to erect a school
for the education and maintenance of all such negroes, whether
young or old, as shall be sent to me. Young ones I intend
to buy, and do not despair of seeing shortly a room full of
that _despised generation_, making melody with grace in their
heart unto the Lord. Here, also, my dear English friends, if
persecution should come upon them, may find a refuge from the
storm. The land is good, and will yield a great increase, and
all may here worship God in their own way. Many apply to me to
have _a lot_ amongst us, but I defer giving them a positive
answer till it shall please God to bring me back to England.
In the meanwhile, I have ordered a house to be built, and some
land to be cultivated. If any of my friends will be pleased to
contribute towards carrying on the school for the poor negroes,
the bearer of this, my dear brother Seward, will bring it with
him to Georgia.

"_He_ comes to fetch a fellow-labourer to supply my place
during my absence. If he succeeds, you may expect to see me the
beginning of next year; if not, I shall continue in America. I
daily receive most importunate invitations to preach in all the
countries round about. God is pleased to give a great blessing
to my _printed sermons_. They are now in the hands of thousands
in these parts.

"You will not be surprised that there are many adversaries; but,
alas! what are they? _Covetous, proud boasters, self-willed
blasphemers, having a form of godliness, but denying the power
thereof._ If I pleased such men, I should not be a servant of
Jesus Christ. What most of all grieves them is my two letters
against Archbishop Tillotson. The first you have already read;
the second I now send you. I abhor controversy and disputation;
but _my Master's_ glory now calls me to be more explicit than
I have been yet. Blessed be His name! many who were before
_blinded_ by that great man, now see; and one of my Savannah
parishioners, once a great favourer of the Archbishop, being
lately _awakened_, sent me seventeen volumes of the Archbishop's
sermons, to be disposed of as I pleased.

"The clergy, I find, are most offended at me. The Commissary
of Philadelphia has denied me the pulpit; and, last Sunday,
preached up an _historical faith_, and _justification by works_.
The bigotted, _self-righteous Quakers_ now also begin to spit
out a little of the venom of the serpent. They cannot bear the
doctrine of _original sin_ and _imputed righteousness_ as the
cause of our acceptance with God. One of their head teachers
called original sin original nonsense. I have not yet met with
much opposition from the _Dissenters_; but, when I come to tell
many of them, _ministers_ as well as _people_, that they _hold
the truth in unrighteousness_--that they talk and preach of
_justifying faith_, but never truly _felt_ it in their hearts,
as I am persuaded numbers of them have not,--then they, no
doubt, will _shoot out their arrows, even bitter words_. But
I am not to have respect to persons or parties. The more I am
opposed, the more joy I feel."

All must lament that Whitefield felt it a duty to be such a religious Ishmaelite; but, at the same time, all must admire the man's benevolence, faith, and courage, in sustaining a family of a hundred persons, by voluntary contributions, which he confidently expected, but was powerless to command. It was not braggardism, when Whitefield said, he had rather depend on God for the support of his orphan family than on large endowments quite sufficient and absolutely given for such an object. Whitefield was reverently treading in the footsteps of Professor Francke, and was the predecessor of George Muller, and of other praying and trustful philanthropists of the present day. His scheme for founding a negro-school, and a refuge for his persecuted English friends, also displays his large-heartedness; and, though the scheme was not executed, this was not because it was utopian, but because William Seward, a few months afterwards, fell a martyr to his Christian zeal and fidelity. Seward had determined to give up himself and his fortune "to assist Whitefield in his generous undertaking;"[343] but the Divine Ruler ordered it to be otherwise. Whitefield says he had directed a school for the negroes to be built, and "some of the five thousand acres of land to be cultivated." This order seems to have been given to Peter Bohler, whom he had met at Skippack three days before; and who, with his Moravian pilgrim band, left their settlement near Savannah, and immediately set out for the forks of Delaware, travelling through forests where the white man had never trod, and imperiling their lives from savage Indians, but all the way singing the fine hymns of their native land to the God of all grace for the continued tokens of His care and blessing. On May 30, Bohler and his friends assembled under the shadow of a broad black oak: for the first time, the solitudes of the vast forest echoed with sweet songs of praise; workmen wielded the axe; carpenters used the saw; and Bohler conducted daily worship, and encouraged everyone by his counsels and example. The work proceeded with great rapidity; but, at length, an order was received from Whitefield, requiring Bohler and his brethren to abandon the undertaking; and Bishop Nitschmann requested Bohler's return to Europe, where his services were urgently demanded. On January 29, 1741, Bohler obeyed his bishop's summons; but, before long; Whitefield offered the sale of the land to the Brethren; and, in 1743, the purchase was completed, and the Moravian settlement of Nazareth established.[344]

[343] Seward's Journal, p. 52.

[344] "Memorials of Peter Bohler," by Lockwood, pp. 97--99; and
Holmes's "History of the Church of the United Brethren," vol. i., p.
369.

Whitefield, having written the long letter from which the foregoing extract is taken, had now to separate from his devoted friend, William Seward. The latter writes:--

"1740. April 28. Had a most affectionate parting with our dear brother Whitefield, and our other brethren. We fell upon each other's necks and embraced each other, and wished for that happy time when we shall part no more; but we must first finish the work given us to do, and then we may with comfort say, 'Father, into Thy hands I commend my spirit.'"[345]

[345] Seward's Journal.

On the same day, Whitefield wrote:--

"Took a sorrowful leave of Captain Gladman, and my dear brother
and fellow-traveller, Mr. Seward, whom I have dispatched to
England to bring me over a fellow-labourer, and to transact
several affairs of importance. Hitherto, Captain Gladman has had
the command of our sloop; but I have now committed the care of
it to his mate, whom God was pleased to bring home to Himself
when I was last at Philadelphia."

In foot-notes to a subsequent edition of his Journal, Whitefield adds concerning Seward:--

"This was the last time I saw my worthy friend; for, before
my return to England, he was entered into his rest;" and,
concerning the mate, he says, "This young man lived with me and
served the Orphan House cheerfully and gratis for several years.
Afterwards, he married one of the orphans, and is now [1756]
settled as a merchant in Philadelphia, where both continue to
adorn the gospel of our Lord."

On the day he parted with Mr. Seward, Whitefield proceeded to Woodbridge, where he preached to about two thousand people, and "dined at the Dissenting minister's house." Thence, he rode to Elizabeth Town, and preached "in the meeting-house," to a like congregation, which included two clergymen and ten Dissenting ministers. The next day, he arrived at New York, and preached on "the common, to five or six thousand." During the night, the people erected him a scaffold, from which, on Wednesday, April 30, he preached twice, his night congregation numbering upwards of seven thousand.

At this period, Whitefield's health was feeble; but his Christian ardour would not permit him to indulge in rest. On May 1, he went, in the morning, to Long Island, where "God had lately begun a most glorious work, by the ministry of two young Presbyterian ministers." Here, the Dutch ministers gave him the use of their church; and, though exceedingly unwell, he preached nearly an hour and a half. He then hurried back to New York; and, in the evening, addressed "as large a congregation as ever." On May 2, he "preached twice in the field, and once in the meeting-house." On May 4, he writes:--

"Sunday. Preached, at seven in the morning, in the
meeting-house.[346] Went to the English church twice; and
preached in the evening to about eight thousand in the field.
After sermon, numbers came to me, giving God thanks for what
they had heard, and brought several large contributions for my
poor orphans. Blessed be God! by public collections and private
donations, I have received upwards of £300 since I came hither."

[346] No doubt, Dr. Pemberton's, in Wall Street, at that time the
only Presbyterian meeting-house in New York. (Stevens's "History of
Methodism," vol. i., p. 143.)

Next day, he left New York, and came to Freehold, William and Gilbert Tennent meeting him on the way. On May 6, he preached to about three thousand at Freehold; rode, in company with many others, sixteen miles to Allen's Town, where he preached to the same number; and then went twenty miles farther, to Burlington, where he arrived at midnight. After a few hours' sleep, he crossed the ferry into Pennsylvania, preached to four thousand at Bristol, hurried to Philadelphia, was warmly welcomed by his "kind host, Mr. Benezet,"[347] and concluded the day by hearing "Mr. Jones, the Baptist minister, who preached the truth as it is in Jesus."

[347] Anthony Benezet was born in France in 1713. At the age
of eighteen, he came to Philadelphia, and was apprenticed to a
merchant. Two years after Whitfield's present visit, he abandoned
business, and became the master of the Quakers' English school of
Philadelphia; and this honourable, though not lucrative, office he
continued to fulfil, with little intermission, until his death,
in 1784. By his unwearied exertions, he was the means of first
attracting public attention to the enormities of slavery. Hundreds
of negroes followed him to his grave.

This was enormous labour for an enfeebled man. He writes:--

"Thursday, May 8. Had what my body much wanted, a thorough
night's repose. Was called up early to speak to those under
convictions. The first who came was an Indian trader,[348] whom
God was pleased to bring home by my preaching when here last. He
is just come from the Indian nation, where he has been praying
with and exhorting all he met. He has hopes of some of the
Indians; but his fellow-traders endeavoured to prejudice them
against him. However, he proposes to visit them again in the
autumn. Preached, at eleven, to six or seven thousand people,
and cleared myself from some aspersions that had been cast upon
my doctrine, as though it tended to Antinomianism. At five
in the evening, I preached to a rather larger audience; and,
afterwards, rode ten miles to a friend's house, that I might be
in readiness to preach, according to appointment next morning.

[348] The "Indian trader" was, probably, Samson Occum, who will
be noticed hereafter.

"Friday, May 9. Preached at Pennytack, to about two thousand
people; and again, in the evening, at Philadelphia; and
afterwards settled a Society of young men, many of whom, I
trust, will prove good soldiers of Jesus Christ.

"Saturday, May 10. Preached twice to-day, and to larger
congregations than ever; and, in the evening, settled a
Society of young women, who seemed to be under the strongest
convictions, and to be seeking Jesus sorrowing. Their cries
might be heard a great way off.

"Sunday, May 11. Preached to about fifteen thousand people in
the morning. Went twice to church, and heard myself taken to
task by the preacher. In the afternoon, I preached my farewell
sermon, to very near twenty thousand hearers. After I had taken
my leave, many visited my lodgings, amongst whom, I believe,
were fifty negroes, who came to tell me what God had done
for their souls. Some of them have been effectually wrought
upon, and in an uncommon manner. Many of them have begun to
learn to read. One, who was free, said she would give me her
two children, whenever I settle my school. I hope masters and
mistresses will see that Christianity will not make their
negroes worse slaves. I intended to have settled a Society
for negro men and negro women; but that must be deferred till
it shall please God to bring me to Philadelphia again. I have
been much drawn out in prayer for them, and have seen them
exceedingly wrought upon under the word preached. I cannot well
express how many others, of all sorts, came to give me a last
farewell. I never yet saw a more general awakening in any place.
Many of the Quakers have been convinced of the righteousness of
Jesus Christ, and openly confess the truth as it is in Jesus;
for which, I believe, they will shortly be put out of their
synagogues. With preaching, and praying, and conversing, I was
truly weary by eight at night; but I went and baptized two
children, took my leave of both the Societies, and, at my return
home, supped with some Christian friends, and went to bed,
desirous to be humbly thankful for what the Lord had done at
Philadelphia.

"Monday, May 12. Rose early to answer those who came for private
advice. Visited three persons, one of whom was under such deep
convictions, that she had taken scarce anything to eat for a
fortnight. Another had a prospect of hell set before her last
night in the most terrifying colours; but, before morning,
received comfort. When I came to my lodgings, my friends were
waiting to accompany me on horseback, and great numbers of the
common people were crowding about the door. About nine, I left
Philadelphia, and, when I came to the ferry, was told that
people had been crossing over, as fast as two boats could carry
them, ever since three in the morning. After we had waited some
time, I and my friends got over, and I preached at Derby, seven
miles from Philadelphia to about four thousand hearers. There I
took a sorrowful leave of many, and then preached at Chester,
about nine miles off, to two thousand; and collected there and
at Derby upwards of £40 for the orphans. Here I parted with more
friends; but several went with me to Wilmington, fifteen miles
from Chester. We got in about eleven at night. My body was weak;
but God strengthened me to pray, to sing psalms, and to exhort a
room full of people for about an hour.

"Tuesday, May 13. In the morning, preached at Wilmington to
five thousand; and, at Whiteclay Creek, in the evening, to
three thousand. At both places, we collected about £24 for the
Orphan House. After sermon at Whiteclay Creek, I rode towards
Nottingham with Mr. William Tennent, Mr. Craghead, and Mr.
Blair,[349] all worthy ministers of the Lord Jesus, and with
many others belonging to Philadelphia. We rode through the
woods singing, and praising God, and got to a Quaker's house at
midnight.

[349] The Rev. Samuel Blair was a native of Ireland, but came
to America in early life. He was trained for the ministry in
the "Log College" of good old Mr. Tennent at Neshaminy. About
the year 1745, he took charge of the church at Fagg's Manor,
and opened a classical and theological academy. He was a man of
great learning and piety, a profound divine, and an impressive
preacher.

"Wednesday, May 14. Preached at Nottingham both morning and
evening. It surprised me to see such a multitude gathered
together, at so short a warning, and in such a desert place.
I believe there were near twelve thousand. I had not spoken
long, before I perceived numbers melting. As I proceeded, the
influence increased, till, at last, thousands cried out, so
that they almost drowned my voice. I myself was so overpowered
with a sense of God's love, that it almost took away my life.
At length, I revived, and was strengthened to go with Messrs.
Blair, Tennent, and some other friends, to Mr. Blair's house,
twenty miles from Nottingham. In the way, we refreshed our souls
by singing psalms and hymns. We got to our journey's end at
midnight.

"Thursday, May 15. Preached at Fagg's Manor, three miles from
Mr. Blair's house. The congregation was about as large as that
at Nottingham. Most of the people were drowned in tears. The
word was sharper than a two-edged sword. The bitter cries and
groans were enough to pierce the hardest heart. Some of the
people were as pale as death; others were wringing their hands;
others lying on the ground; others sinking into the arms of
their friends; and most lifting up their eyes to heaven, and
crying to God for mercy. They seemed like persons awakened by
the last trump, and coming out of their graves to judgment.
After dinner, I rode to Newcastle, twenty-four miles from Fagg's
Manor, preached to about four thousand, prayed with several who
came many miles under violent convictions, and then went on
board our sloop, the _Savannah_."

To return, for a moment, to Whitefield in Philadelphia. His success here was marvellous. Hence the following letter, published in the _New England Journal_, of June 24, 1740:--

"Philadelphia, June 12, 1740. During the session of the
Presbyterian Synod, which began here on the 28th of last
month, and continued to the 3rd inst., there were no less than
fourteen sermons preached on Society Hill, to large audiences,
by the Revs. Messrs. Tennent, Davenport, Rowland, and Blair;
besides what were delivered in the Presbyterian and Baptist
meetings, and expoundings and exhortations in private houses.
The alteration in the face of religion in Philadelphia is
surprising. Never did the people shew so great a willingness to
attend sermons, nor the preachers greater zeal and diligence in
performing the duties of their function. Religion has become
the subject of most conversations. No books are in request, but
those of piety and devotion. Instead of singing idle songs and
ballads, the people are everywhere entertaining themselves with
psalms and hymns and spiritual songs. All this, under God, is
owing to the successful labours of the Rev. Mr. Whitefield."

So much from one of Whitefield's friends. Another letter, from a foe, condemns the movement, but, in reality, confirms what has just been said. In the Boston _Post Boy_, of June 23, 1740, appeared the following:--

"Philadelphia, June 5, 1740. Field-preaching prevails with the
vulgar in Philadelphia so much, that industry, honest labour,
and care for their families seem to be held, by many, as sinful,
and as a mark that they neglect the salvation of their souls.
Mr. Whitefield and his adherent ministers have infatuated the
multitude with the doctrines of regeneration, free grace,
conversion, etc., representing them as essential articles of
religion, though, in reality, they are inconsistent with true
religion, natural and revealed, and are subversive of all order
and decency, and repugnant to common sense. Every day we have
instances of the melancholy fruits of these sermons. Many, of
weak minds, are terrified into despair, by the threatenings of
eternal vengeance. Some are so transported with the passions
which influence them, that they believe they have had the
beatific vision, and immediate intercourse with Him who is
invisible.

"I have informed you of all this, because Mr. Whitefield intends
to visit Boston in the autumn, where, I understand, he is
impatiently waited for. I wish his ministry there may not be
attended with the same bad effects, as here, by diverting and
disturbing the labouring people, who are generally too much
inclined to novelties, especially in point of religion. Mr.
Whitefield is the more to be guarded against, because, I can
assure you, he is qualified to sway and keep the affections of
the multitude."

On the day this caution was written, Whitefield, after an absence of nine weeks, arrived in his parish of Savannah. In his wanderings he had collected nearly £500 sterling for his orphans, and was taking home with him a bricklayer, a tailor, two maidservants, and two little girls, the last mentioned being the children of the man who had kept the dancing school, and the assembly and concert room in Philadelphia.[350] Whitefield could not be idle. The wind being contrary, he went on shore at Reedy Island three days in succession, and preached to such congregations as could be gathered. For the same reason, he also spent two days at Lewis Town, during which he read prayers and preached thrice in the English Church, and likewise addressed two crowds from a balcony out of doors, the church not being capable of holding them. His leisure hours he employed in writing letters to his friends. The following was addressed to William Seward, who had recently gone as his envoy to England:--

"REEDY ISLAND, _May 19, 1740_.

[350] One of these afterwards became the wife of Whitefield's
factotum, Mr. Habersham. In his "Journal of the Proceedings in
Georgia," Mr. Stephens writes: "1740, June 5. Mr. Whitefield
came back in his sloop, fully laden with provisions of all
sorts, and ten passengers (men and women) of divers trades
useful to his purpose, namely, a tailor, shoemaker, glazier,
etc."

"MY DEAR BROTHER,--The war between Michael and the dragon has
much increased since you left. Mr. C----[351] has preached most
of his people away from him. He lashed me most bravely the
Sunday before I came away. Mr. A---- also preaches against me;
and Mr. J---- is very inveterate. At New York, the word ran.
Twice or thrice our Lord appeared for us in a glorious manner.
Mr. Tennent and his brethren glow with divine warmth. Last week,
at Nottingham, and at Mr. Blair's, how did God manifest His
glory! We had about twelve thousand hearers; and such a melting,
such a crying, was scarcely ever seen. Blessed be God! the
devil's children begin to throw off the mask. At Philadelphia,
affairs go on better and better; only Satan now begins to throw
many into fits. I have generally preached twice, and ridden
nearly thirty miles a day since your departure. I believe the
work will go on better here than in England. We are more united
in our principles, and do not print one against another. We are
now at Reedy Island, waiting for the wind. I heard of a ship
going to Dublin, and could not lose the opportunity of writing
to my dear brother Seward. I need not remind you to hasten over
as fast as possible. Our Lord has taught you not to stay by the
way. I am somewhat better as to bodily health. My Master never
fails me. Oh exhort all to fall in love with Jesus, and to pray
for, ever yours, in the best of bonds,

"GEORGE WHITEFIELD."

[351] No doubt, the clergyman of Philadelphia.

The next was to an "Indian trader," and is full of good advice to a young missionary to the heathen:--

"REEDY ISLAND, _May 19, 1740_.

"I received your letter, and have been reading part of your
journal. I think it your bounden duty to go amongst the Indians
again, not as a _minister_, but as a private Christian, whose
duty it is, when converted himself, to strengthen his brethren.
An effectual door, I hope, is opening amongst some of the
heathen. It is plain God calls you, and I wish you good success
in the name of the Lord. Be sure you keep a close walk with God.
Be much in prayer; and prepare for hardships. Your greatest
perils will be amongst your own countrymen; but the Lord Jesus
will make you more than conqueror. The word of the Lord will
make its own way. Beg of God to give you true notions of our
free justification by faith in Jesus Christ. Bring your Indian
hearers to believe, before you talk of baptism or the supper of
the Lord. Otherwise they will catch at a shadow and neglect the
substance. Improve the leisure you now enjoy, and see that you
feel the truths you speak. Feed on this promise, 'It shall be
given you in that hour what you shall say.' Your circumstances
call for a fulfilling of it. Tell them what God has been doing
here, and how happy Jesus Christ will make them. Be sure to tell
them, that true faith is not merely in the head, but in the
heart, and that it certainly will be productive of good works.
Frequently meditate on God's free love to yourself. That will
best qualify you to speak of it affectionately to others. I
could say more, but time will not permit.

"Your affectionate friend, brother, and servant in Christ,
"GEORGE WHITEFIELD."

The ensuing was addressed to Wesley, and refers to their unpleasant difference of opinion on the subject of Calvinian doctrines.

"CAPE-LOPEN, _May 24, 1740_.

"HONOURED SIR,--I cannot entertain prejudices against your
conduct and principles any longer, without informing you.
The more I examine the writings of the most experienced men,
and the experiences of the most established Christians, the
more I differ from your notion about not committing sin, and
your denying the doctrines of election and final perseverance
of the saints. I dread coming to England, unless you are
resolved to oppose these truths with less warmth, than when I
was there last. I dread your coming to America, because the
work of God is carried on here (and that in a most glorious
manner) by doctrines quite opposite to those you hold. Here are
thousands of God's children, who will not be persuaded out of
the privileges purchased for them by the blood of Jesus. Here
are many worthy experienced ministers, who would oppose your
principles to the utmost. God direct me what to do! Sometimes
I think it best to stay here, where we all think and speak the
same thing. The work goes on without divisions, and with more
success, because all employed in it are of one mind.

"I write not this, honoured sir, from heat of spirit, but out
of love. At present, I think you are entirely inconsistent
with yourself; and, therefore, do not blame me, if I do not
approve of all you say. From my soul, I wish you abundant
success. I long to hear of your being a spiritual father to
thousands. Perhaps I may never see you again, till we meet in
judgment. Then, if not before, you will know that sovereign,
distinguishing, irresistible grace brought you to heaven. Then
will you know that God loved you with an everlasting love, and,
therefore, with loving-kindness did He draw you.

"Honoured sir, farewell! My prayers constantly attend both you
and your labours. My next journal will acquaint you with new
and surprising wonders. I am supported, under the prospect of
impending trials, with an assurance of God's loving me to the
end; yea, even to all eternity. Ere this reaches you, I suppose
you will hear of my intention to marry. I am quite as free as a
child. If it be God's will, I beseech Him to prevent it. I would
not be hindered in my dear Lord's business for the world. God
blesses the Orphan House. Do not be angry with, but pray for,
honoured sir, your unworthy brother and servant in Christ,

"GEORGE WHITEFIELD."

The doctrinal views of the two friends were different; but they were as loving and faithful to each other as they had ever been. The controversy between them will frequently recur.

When Whitefield arrived at Savannah, on the 5th of June, he was most warmly welcomed by his family and friends, and was soon rejoiced by the prosperity of the work of God. He writes:--

"Savannah, Friday, June 6. Blessed be the God of all grace,
who continues to do for us marvellous things! This afternoon,
one of the men that I brought over was enabled to wrestle with
God exceedingly, both for himself and others. After this, I
went up and prayed for near half an hour with some of the women
of the house and three girls, who seemed to be weary with the
weight of their sins. When we came to public worship, young and
old were all dissolved in tears. After service, several of my
parishioners, all my family, and the little children, returned
home crying along the streets, and some could not avoid praying
very loud."

The next day, Whitefield wrote to James Hutton, the London Moravian, as follows:--

"SAVANNAH, _June 7, 1740_.

"MY DEAR, DEAR BROTHER,--With great comfort, I received your
long wished-for letter. Let all former misunderstandings between
me and your friends be entirely forgotten. I always pitied your
parents, and most earnestly prayed for them and you.

"O what wonderful things is God doing in America! Savannah also,
_my dear Savannah_, especially my little orphans, now begin to
feel the love of Jesus Christ. I arrived here two days ago, in
an hour quite unexpected by my friends. How did we weep over one
another for joy! Perhaps I may never feel the like again, till I
meet the sons of God in glory. I prayed with three of the girls
before I went to church, and I prayed also with my other dear
friends. When we came to church, the power of the Lord came upon
all. Most of the children, both boys and girls, cried bitterly.
The congregation were drowned in tears. When I came home, I
went to prayer again. It would have charmed your heart to have
heard the little ones, in different parts of the house, begging
Jesus to take full possession of their hearts. The same power
continues to-day. For near two hours, four or five of the girls
have been before the Lord weeping most bitterly. God blesses me
in everything I undertake. Our Orphan House comes under better
regulations every day, and I am persuaded will produce some true
followers of Jesus Christ.

"My dear brother, may the Lord be with you! For Christ's sake,
desire brother Wesley to avoid disputing with me. I think I had
rather die, than see a division between us; and yet, how can we
walk together, if we oppose each other? Adieu! Dear James, with
much tenderness, I subscribe myself ever yours,

"GEORGE WHITEFIELD."

Whitefield was in a sort of amazed and wondering ecstasy. Six days later he wrote the following to a minister at New York:--

"SAVANNAH, _June 13, 1740_.

"REVEREND AND DEAR BROTHER,--Many of the dear children of God
are too apt to confine God to this or that particular way of
acting; whereas He is a sovereign agent, and His sacred Spirit
bloweth when, and where, and how it listeth. When an uncommon
work is to be done, no doubt, He will work upon His chosen
instruments in an uncommon manner. What the event of the present
general awakening will be, I know not. I desire to follow my
dear Lord blindfold, whithersoever He is pleased to lead me.