Chapter L: Tyerman (22)

"Sunday, September 28. Preached, in the morning, at good Dr.
Sewall's meeting-house, to a very crowded auditory, and, £555
currency were collected for the Orphan House. In the afternoon,
I preached at Dr. Colman's; and here £470 were collected. In
both places, all things were carried on with great decency and
order. After sermon, I had the honour of a private visit from
the governor. I then went and preached to a great number of
negroes, on the conversion of the Ethiopian; and, at my return,
gave a word of exhortation to a crowd of people, who were
waiting at my lodgings. I went to bed greatly refreshed with
divine consolations."

Whitefield had now spent ten days in Boston and its immediate neighbourhood. The next seven days were employed in visiting several important towns at a greater distance; after which, the popular evangelist returned to the capital of the province. Before following him in his itinerancy, selections from letters, written at this period, will be useful. The following was addressed to him by Charles Wesley:--

BRISTOL, _September 1, 1740_.

"MY DEAREST BROTHER AND FELLOW-LABOURER IN THE GOSPEL,--You will
sing, rejoice, and give thanks for the Divine goodness toward
me. God has lifted me up from the gates of death.[377] For this
month past, He has visited me with a violent fever. There was
no human probability of my surviving it; but I knew in myself
that I should not die. I have not finished my course, and scarce
begun it. The prayer of faith prevailed. Jesus touched my hand,
and immediately the fever departed from me. I am now slowly
recovering my strength, and can walk across my room; but I have
no use of my hand or head yet. I wait on the Lord, and shall
renew my strength.

[377] Charles Wesley was seized with fever while conducting
a religious service in Bristol, on August 6. His illness was
extremely violent, and, during its continuance, some of the
newspapers announced that he was dead.

"The great work goes forward, maugre all the opposition of earth
and hell. The most violent opposers of all are our own brethren
of Fetter Lane that were. We have gathered up between twenty and
thirty from the wreck, and transplanted them to the Foundery.
Innumerable have been the devices to scatter this little flock.
They are indefatigable in bringing us off from our 'carnal
ordinances,' and speak with such wisdom from beneath, that, if
it were possible, they would deceive the very elect.

"You will expect some account of your own household. But what
shall I say concerning them? I must either deceive or grieve
you; but you have a right to the simple truth. Your mother
continues dead in sin, yet well affected toward us. Your sister
(God help her! God convert her!) is far, very far, from the
kingdom of heaven. She has forsaken the word, and servants, and
ministers of Christ, put herself out of the bands, and is the
worst enemy they have. Her complaints, that the Methodists were
burdensome to her, forced me, after paying for my board, to
hasten to my lodging at the New Room. But this is a trifle; it
is her own private behaviour and her carriage towards the Church
of God, I totally condemn. Infinite pains have been taken with
her to set her against my brother and me. I know not what to do
with her or for her, and had long since given her up had she not
been the sister of my friend.

"My brother has been most grossly abused; his behaviour (if I
may be a witness) has been truly Christian. All the bitterness
his opposers have shewn, and the woes and curses they have
denounced against him, have never provoked him to a like return,
or stirred his temper, or impaired his charity; much less are
we cooled in our affection towards you, by all the idle stories
we hear of your opposition to us. Well-meaning Mr. Seward has
caused the world to triumph in our supposed dissensions, by his
unseasonable journal. Your zealous, indiscreet friends, instead
of concealing any little difference between us, have told it in
Gath, and published it in Askelon; but I trust, by our first
meeting, all will know that those things whereof they were
informed concerning us are nothing, while we stand fast in one
mind and in one spirit, striving together for the faith of the
gospel. This is of the last importance to the cause we maintain,
which suffered so much, as you well observe, by the dissensions
of the first Reformers. Their divisions stopped the work of
God then, and in the next age destroyed it. Oh, my friend, if
you have the glory of God and the salvation of souls at heart,
resolve, by the Divine grace, that nothing upon earth, nor under
the earth, shall part us. God increase the horror He has given
me of a separation! I had rather you saw me dead at your feet
than openly opposing you. All the lovers of discord, I trust,
shall be confounded; even those, of whatever denomination, who,
through fondness for their own opinion, would destroy the work
of God. Many, I know, desire nothing so much as to see George
Whitefield and John Wesley at the head of different parties, as
is plain from their truly devilish pains to effect it; but be
assured, my dearest brother, our heart is as your heart. Oh, may
we always thus continue to think and speak the same things!
When God has taught us mutual forbearance, long-suffering, and
love, who knows but He may bring us into an exact agreement
in all things? In the meantime, I do not think the difference
considerable. I shall never dispute with you touching election;
and, if you know not yet to reconcile that doctrine with God's
universal love, I will cry unto Him, 'Lord, what we know not,
shew Thou us!' but never offend you by my different sentiment.
My soul is set upon peace, and drawn after you by love stronger
than death. You know not how dear you are to me; not dearer,
I will be bold to say, to any of your natural or spiritual
relations.

"CHARLES WESLEY."[378]

[378] C. Wesley's Journal, vol. ii., p. 170.

The doctrinal differences between Whitefield and the Wesley brothers, and the possibility of their being separated, evidently caused the whole three to feel great anxiety. The following extracts from Whitefield's letters, coupled with Charles Wesley's letter, will sufficiently prove this:--

"BOSTON, _September 23, 1740_.

"_Sinless perfection_, I think, is unattainable in this life.
Shew me a man that could ever justly say, 'I am perfect.' It
is enough if we can say so when we bow down our heads and give
up the ghost. _Indwelling sin_ remains till death, even in the
regenerate, as the article of the Church expresses it. There is
no man that liveth and sinneth not in thought, word, and deed.
However, to affirm such a thing as _perfection_, and to deny
_final perseverance_, what an absurdity is this![379] To be
incapable of sinning,[380] and capable of being finally damned,
is a contradiction in terms. From such doctrine may I ever turn
away! I hear many amongst you, who begun in the spirit, are
now ending in the flesh. Christ hath freely justified them;
that is, entitled them to all His merits; and yet they must do
so-and-so to keep themselves in a justified state. Alas! this is
sorry divinity! I have not so learned Christ--no; His gifts and
callings are without repentance. Whom He loves, He loves to the
end. Work I will, but not to keep myself in a justified state.
My Lord hath secured that; but I will work to shew my gratitude
for His putting me into a justified state."

[379] Logic was never Whitefield's forte. Adam was perfect, and yet
Adam failed in final perseverance.

[380] This is a wanton perversion of Wesley's doctrine; but let it
pass. I purposely abstain from discussing controverted doctrines.
Others have done that. Here I have no space for it. My object is
honestly to exhibit Whitefield's principles, doctrines, and life,
and to leave it to others to censure or commend.

The following was addressed to Howell Harris:--

"BOSTON, _September 24, 1740_.

"And is dear brother Howell Harris yet alive in body and soul? I
rejoice in your success. I hope your conversation was blessed to
dear Mr. Wesley. O that the Lord may batter down his free-will,
and compel him to own His sovereignty and everlasting love! Some
of Fetter Lane Society, I fear, are running into sad errors. My
coming to England will try my fidelity to my Master. Nothing
but His strength can enable me to bear all contradictions with
meekness."

On September 25, Whitefield wrote a long letter to Wesley, in which he tried to shew that, what he calls the doctrine of _sinless perfection_ is unscriptural; and concludes with a reference to the recent publication of Wesley's celebrated sermon, entitled "Free Grace," in which he exhibited and refuted the doctrine of predestination. Whitefield writes:--

"I find your sermon has had its expected success; it has set the
nation a disputing. You will have enough to do now to answer
pamphlets. Two I have already seen. O that you would be more
cautious in casting lots![381] O that you would not be rash and
precipitate! If you go on thus, honoured sir, how can I concur
with you? It is impossible. I must speak what I know. Thus I
write out of the fulness of my heart. About spring, you may
expect to see, ever, ever yours in Christ,

"GEORGE WHITEFIELD."

[381] Whitefield, in another place, asserts that Wesley received
a letter charging him with not preaching the gospel, because he
did not preach election. Upon this, Wesley drew a lot to determine
whether he should publish his Anti-Calvinistic views. The answer was
"_preach and print_;" and, accordingly, he preached and printed his
sermon on "Free Grace."

Things were approaching a crisis. Three days afterwards, Whitefield wrote to Wesley another letter,--the least loving he had ever sent to his "honoured friend."

"BOSTON, _September 28, 1740_.

"DEAR BROTHER WESLEY,--What mean you by disputing in all your
letters?[382] May God give you to know yourself; and then you
will not plead for _absolute perfection_, or call the doctrine
of _election_ a 'doctrine of devils.' My dear brother, take
heed. See you are in Christ a new creature. Beware of a false
peace. Strive to enter in at the strait gate; and give all
diligence to make your calling and election sure. Remember you
are but a babe in Christ, if so much. Be humble; talk little;
think and pray much. Let God teach you; and He will lead you
into all truth. I love you heartily. I pray you may be kept from
error, both in principle and practice. Salute all the brethren.
If you must dispute, stay till you are master of the subject;
otherwise you will hurt the cause you would defend. Study to
adorn the gospel of our Lord in all things; and forget not to
pray for your affectionate friend and servant,

"GEORGE WHITEFIELD."

[382] Probably letters had arrived during the three days' interval.

This hortatory letter was very different in tone from the letter which Whitefield had previously addressed to Wesley; and, considering Wesley's seniority and other circumstances, it was scarcely modest. Whitefield was growing angry, though, perhaps, he hardly knew it. To another friend he wrote, on September 26:--

"I hope nothing will cause a division between me and Messrs.
Wesley. But I must speak what I know, and confute error
wheresoever I find it."

On the same day he wrote to the Rev. Benjamin Ingham, the Moravian evangelist in Yorkshire:--

"I find our friends are got into disputing one with another. O
that the God of peace may put a stop to it! If we are divided
among ourselves, what an advantage will Satan gain over us!
Let us love one another, excite all to come to Christ without
exception, and our Lord will shew us who are His."

Before proceeding with Whitefield's Journal, another letter must be introduced. William Delamotte was acting as Ingham's coadjutor in Yorkshire. He had left the Church of England, and become a Moravian. About this period, he began to preach, but his career was soon ended. He died February 22, 1743, and was buried at St. Dunstan's in the East, London.[383] To this brother of the young lady, whom Whitefield, in so strange a manner, had asked to become his wife, the following was addressed:--

"BOSTON, _September 28, 1740_.

"DEAR BROTHER WILLIAM,--I thank you for your kind letter from
Osset. I wish it was written with more life. I fear you are
turning almost to a spirit of bondage; but it is good for you to
be sifted, to make an experienced minister of Jesus Christ.

"I could not but smile, to find you wink at the _decency of my
dress_. Alas! my brother, I have long since known what it is
to be in that state, into which I fear you are about to enter.
I once thought that Christianity required me to go nasty. I
neglected myself as much as you would have me, for about a
twelvemonth; but, when God gave me the spirit of adoption, I
then dressed _decently_, as you call it, out of principle; and I
am more and more convinced, that the Lord would have, me act, in
that respect, as I do.

"God only knows whether you have done right in leaving the
University, or in declining to exhort. If you do not preach till
you are perfectly free from all sin, I believe you will never
preach again. I could never hear of such a minister or Christian
yet. Jesus Christ sent His disciples to preach before they were
perfect; nay, when they were weak in grace. Exercise the talents
you have; that is the way to get more. Thus God has dealt with
me for these seven years.

"Many of our friends talk against election. A good reason may be
given. I believe they have never taken pains to search into the
true state of the case. But I will say no more. Our dear Master
is doing wonders amongst us. Praise Him lustily, and with a good
courage, Adieu!

"GEORGE WHITEFIELD."

[383] "Memoirs of James Hutton," pp. 94, 229.

We must now return to Whitefield's itinerary. Leaving Boston on Monday morning, September 29, he rode forty miles to Ipswich; and, during the day, preached twice, at Marble Head and Salem, to assembled thousands. Next day, he had two immense congregations at Ipswich and Newbury. On Wednesday, October 1, he wrote:--

"Preached in the morning, though not with so much freedom
as usual, at Hampton, to some thousands in the open air.
Some, though not many, were affected. After dinner, rode to
Portsmouth, fourteen miles from Hampton, and preached to a
polite auditory, and so very unconcerned, that I began to
question whether I had been preaching to rational or brute
creatures. Immediately after sermon, I went over a very stony
way to York, thirteen miles from Portsmouth, to see one Mr.
Moody, a worthy, plain, and powerful minister of Jesus Christ,
though now much impaired by old age. He has lived by faith for
many years, has been much despised by bad men, and as much
respected by the true lovers of the blessed Jesus.

"Thursday, October 3. Was comforted to hear good Mr. Moody tell
me, that he believed I should preach to a hundred new creatures
in his congregation this morning. And, indeed, I believe I did.
I preached both morning and evening. The hearers looked plain
and simple; and tears trickled apace down their cheeks.

"Friday, October 3. Preached this morning, at Portsmouth, to a
far greater congregation than before; but, instead of preaching
to dead stocks, I had now reason to believe I was preaching to
living men. People began to melt soon after I began to pray, and
the influence increased more and more during the whole sermon.
Good Mr. Shutlif, the minister, when he afterwards sent me £97,
collected at this time for the orphans, wrote thus: 'You have
left great numbers under deep impressions, and I trust in God
they will not wear off.' After dinner, I hastened to Hampstead,
and preached to several thousands of people with a great deal of
life and power. Collected £41 for the orphan children, and set
out directly for Newbury, which we reached about eight at night.

"Saturday, October 4. Preached in the morning to a very thronged
congregation. Collected £80. Hasted to Ipswich. Preached to a
larger congregation than when there last. Collected £79 for the
orphans. Got to Salem at night.

"Sunday, October 5. Preached, at eight in the morning, in the
meeting-house, at the minister's request. Read prayers, and
assisted at the sacrament, in the Church of England. Preached
again, in the afternoon, in the meeting-house; and collected £72
for the orphans.

"Monday, October 6. Preached at Marble Head about eleven. The
two ministers presented me with £70 for the Orphan House, which
they had collected yesterday in their own private meetings. Went
to Maulden, fourteen miles from Marble Head, and preached, but
not with so much enlargement as in the morning. Got privately
into Boston about seven at night; and, though I had ridden a
hundred and seventy-eight miles, and preached sixteen times, yet
I was not in the least wearied."

Whitefield might have added to this account of his week's work in the country, that, he had collected £359 for his orphans in Georgia. Further extracts from his Journal, which now will soon be ended, cannot fail to interest the thoughtful reader:--

"Tuesday, October 7. Preached, both morning and evening, in Dr.
Colman's meeting-house, with much power. I now, almost hourly,
receive letters from persons under convictions.

"Wednesday, October 8. Went with the governor, in his coach,
to Mr. Webb's meeting-house, where I preached, morning and
evening, to very great auditories. Both times, many hearts were
melted down. I think I never was so drawn out to pray for little
children, and invite them to Jesus Christ. I had just heard of a
child, who, after hearing me preach, was immediately taken sick,
and said, 'I will go to Mr. Whitefield's God.' In a short time
he died. This encouraged me to speak to little ones; but, oh,
how were the old people affected, when I said, 'Little children,
if your parents will not come to Christ, do you come, and go to
heaven without them.' There seemed to be but few dry eyes. I
have not seen a greater commotion during my preaching at Boston.

"Thursday, October 9. Every morning, since my return, I have
been applied to by many souls under deep distress. Expounded at
Dr. Sewall's meeting-house, which was very much crowded. The
Lord enabled me to open my mouth boldly against unconverted
ministers; for, I am persuaded, the generality of preachers talk
of an unknown and unfelt Christ. The reason why congregations
have been so dead is, because they have had dead men preaching
to them. O that the Lord may quicken and revive them! How can
dead men beget living children? It is true, indeed, that God
may convert men by the devil, if He chooses; and so He may by
unconverted ministers; but, I believe; He seldom makes use of
either of them for this purpose. No: He chooses vessels made
meet by the operations of His blessed Spirit. For my own part,
I would not lay hands on an unconverted man for ten thousand
worlds. Unspeakable freedom God gave me while treating on
this head: and many ministers were present. In the afternoon,
I preached, on the common, to about fifteen thousand people,
and collected upwards of £200 of New England currency for the
orphans. In the evening, I went to the almshouse, and preached
for near half an hour; then I went to the workhouse, where I
exhorted a great number of people for near an hour more; and
then, hearing there was a considerable number waiting for a word
of exhortation at my lodgings, God strengthened me to give them
a spiritual morsel. Soon after I retired to rest.

"Friday, October 10. Was still busied, from the very moment I
arose until I went out, in answering those that came to me under
great distress. Went over Charlestown ferry, where I preached
with much freedom of spirit. Hastened to Redding, twelve
miles from Charlestown, where I preached to many thousands. A
considerable moving was discernible in the congregation.

"Saturday, October 11. Went again to Cambridge, and preached,
at the meeting-house door, to a great body of people, who stood
very attentively (though it rained), and were much affected. It
being the town of the University, I discoursed on these words,
'Noah, a preacher of righteousness' and endeavoured to shew
the qualifications for a true evangelical preacher of Christ's
righteousness. After sermon, the president kindly entertained
me and my friends.[384] About four, we reached Boston, where I
preached, immediately, in Ur. Sewall's meeting-house. I exhorted
a great number afterwards at my lodgings; and then was employed,
till near midnight, in settling my private affairs, answering
letters, and speaking to those under conviction.

[384] Dr. Colman, in a letter written at the time, says: "The
college is entirely changed. The students are full of God. Many
of them appear truly born again. The voice of prayer and of
praise fills their chambers; and joy, with seriousness of heart,
sits visibly on their faces. I was told yesterday that not
seven, out of the one hundred in attendance, remain unaffected."
("Wesley and his Coadjutors," by Larrabee, vol. ii., p. 140.)

"Sunday, October 12. Spoke to as many as I could, who came for
spiritual advice. Preached, with great power, at Dr. Sewall's
meeting-house, which was so exceedingly thronged, that I was
obliged to get in at one of the windows. Went with the governor,
in his coach, to the common, where I preached my farewell sermon
to near twenty thousand people,--a sight I have not seen since
I left Blackheath. Numbers, great numbers, melted into tears.
After sermon, the governor went with me to my lodgings. I stood
in the passage, and spoke to a great company, both within and
without doors. The remainder of the evening was almost entirely
spent in speaking to persons under great distress of soul.

"Monday, October 13. Took an affectionate leave of many dear
friends. Went with the governor, in his coach, to Charlestown
ferry, where he handed me into the boat, kissed me, and with
tears bid me farewell. Blessed be God! for what He has done
at Boston. I hope a glorious work is begun, and that the Lord
will stir up faithful labourers to carry it on. Boston is a
large populous place, and very wealthy. It has the form kept
up very well, but has lost much of the power of religion. I
have not heard of any remarkable stir in it for many years.
Ministers and people are obliged to confess that the love
of many is waxed cold. Both seem too much conformed to the
world. There is much of the pride of life to be seen in their
assemblies. Jewels, patches, and gay apparel are commonly worn
by the female sex. I observed little boys and girls commonly
dressed up in the pride of life; and the infants, that were
brought to baptism, were wrapped in such finery, that one would
think they were brought thither, to be initiated into, rather
than to renounce, the pomps and vanities of this wicked world.
Boston, however, is remarkable for the external observance of
the Sabbath. Men in civil offices have a regard for religion.
The governor encourages them; and the ministers and magistrates
seem to be more united, than those in any other place where I
have been. I never saw so little scoffing; never had so little
opposition. Still, I fear, many rest in a head-knowledge, are
close Pharisees, and have only a name to live. Boston people are
dear to my soul, and were very liberal to my dear orphans. I
promised to visit them again. There are nine meeting-houses of
the Congregational persuasion; one Baptist; one French; and one
belonging to the Scotch-Irish."

Thus ended Whitefield's first visit to the capital of New England. "God works by me," he wrote, "more than ever. I am quite well in bodily health. Ministers, as well as people, are stirred up, and the Government is exceeding civil. I have already collected upwards of £400 sterling for the Orphan House. God shews me that America must be my place for action."[385] The following description of Whitefield's preaching is extracted, from a work published in Boston, entitled "The Rebels":--

"There is nothing in the appearance of this remarkable man which
would lead you to suppose that a Felix would tremble before him.
To have seen him when he first commenced, one would have thought
him anything but enthusiastic and glowing; but, as he proceeded,
his heart warmed with his subject, and his manner became
impetuous, till, forgetful of everything around him, he seemed
to kneel at the throne of Jehovah, and to beseech in agony for
his fellow-beings.

[385] Whitefield's Works, vol. i., p. 217.

"After he had finished his prayer, he knelt a long time in
profound silence; and so powerfully had it affected the most
heartless of his audience, that a stillness like that of the
tomb pervaded the whole house.

"Before he commenced his sermon, long, darkening columns crowded
the bright sunny sky of the morning, and swept their dull
shadows over, the building, in fearful augury of the storm that
was approaching.

"'See that emblem of human life,' said he, as he pointed to a
flitting, shadow. 'It passed for a moment, and concealed the
brightness of heaven from our view; but it is gone. And where
will you be, my hearers, when your lives have passed away like
that dark cloud? Oh, my dear friends, I see thousands sitting
attentive, with their eyes fixed on the poor unworthy preacher.
In a few days, we shall all meet at the judgment-seat of Christ.
We shall form a part of that vast assembly which will gather
before His throne. Every eye will behold the Judge. With a voice
whose call you must abide and answer, He will enquire, whether
on earth you strove to enter in at the strait gate; whether you
were supremely devoted to God; whether your hearts were absorbed
in Him. My blood runs cold when I think how many of you will
then seek to enter in, and shall not be able. O what plea can
you make before the Judge of the whole earth? Can you say it
has been your whole endeavour to mortify the flesh, with its
affections and lusts? No! you must answer, I made myself easy in
the world, by flattering myself that all would end well; but I
have deceived my own soul, and am lost.

"'O false and hollow Christians, of what avail will it be that
you have done many things? that you have read much in the sacred
Word? that you have made long prayers? that you have attended
religious duties, and appeared holy in the eyes of men? What
will all this be, if, instead of loving God supremely, you have
been supposing you should exalt yourselves in heaven by acts
really polluted and unholy?

"'And you, rich men, wherefore do you hoard your silver?
Wherefore count the price you have received for Him whom you
every day crucify in your love of gain? Why, that, when you are
too poor to buy a drop of cold water, your beloved son may be
rolled into hell in his chariot, pillowed and cushioned.

"'O sinner! by all your hopes of happiness, I beseech you to
repent. Let not the wrath of God be awakened! Let not the
fires of eternity be kindled against you! See there!' said the
impassioned preacher, pointing to a flash of lightning, 'It is
a glance from the angry eye of Jehovah! Hark!' continued he,
raising his finger in a listening attitude, as the thunder broke
in a tremendous crash, 'it was the voice of the Almighty as He
passed by in His anger!'

"As the sound died away, Whitefield covered his face with his
hands, and fell on his knees, apparently lost in prayer. The
storm passed rapidly by, and the sun, bursting forth, threw
across the heavens the magnificent arch of peace. Rising and
pointing to it, the young preacher cried, 'Look upon the
rainbow, and praise Him who made it. Very beautiful it is in the
brightness thereof. It compasseth the heavens about with glory,
and the hands of the Most High have bended it.'"[386]

[386] Wakeley's "Anecdotes of Whitefield."

This may be taken as a fair specimen of Whitefield's impromptu eloquence. It is said, Whitefield was requested, by his hearers, to furnish a copy of his sermon for publication. "I have no objection," said he, "if you will print the lightning, thunder, and rainbow with it."

What were the results of Whitefield's preaching in the capital of New England, and in its immediate vicinity? This question is answered, in part, by the following extracts from letters, published at the time in a folio newspaper, entitled, "Postscript to the _South Carolina Gazette_, No. 361. Charleston: printed by Peter Timothy, in King Street." The letters seem to have been addressed to the Rev. Josiah Smith,[387] of Charleston, and were sent by him to Mr. Timothy for publication.

[387] The Rev. Josiah Smith graduated at Harvard College in 1725,
was ordained minister for Bermuda in 1726, and afterwards took
charge of the Presbyterian Church in Charleston. Having become a
prisoner of war at Charleston, he was sent on parole, in 1781, to
Philadelphia, where he died in the same year, aged 76. He published
a considerable number of sermons, including one on the preaching of
Whitefield, in 1740.

"_October 1, 1740._

"REV. AND DEAR SIR,--You raised our expectations of Mr.
Whitefield very much; but, now we have seen and heard him, we
all own that our expectations are answered and exceeded, not
only in his zealous and abounding labours, but in his command of
the hearts and affections of his hearers. He has been received
here" (Boston) "as an angel of God and servant of Jesus Christ."

"_October 22, 1740._

"I perceive you are impatient to know what manner of entering in
Mr. Whitefield had among us. _His own[388] received him not_;
but _we_ (ministers, rulers, and people,) generally received him
as an angel of God, or as Elias, or John the Baptist risen from
the dead. When he preached his farewell sermon, on our common,
there were, at a moderate computation, twenty-three thousand
present. Such a power and presence of God with a preacher, and
in religious assemblies, I never saw before, and am ready to
fear I shall never see again. The prejudices of many are quite
conquered, and the expectations of others vastly outdone, as
they freely own. A considerable number are _awakened_, and many
Christians seem to be greatly quickened. In this town" (Boston)
"whoever goes to lessen Mr. Whitefield's reputation, is in
danger of losing his own. He has preached twice at Cambridge. He
has there one warm friend, Mr. ----, the tutor, who has followed
him to Northampton, and will, for aught I know, follow him to
Georgia. But Mr. Whitefield has not a warmer friend anywhere
than in the first man among us. Our governor can call him
nothing less than the Apostle Paul. He has shewn him the highest
respect; carried him in his coach from place to place; and could
not help following him fifty miles out of town."

[388] The clergy of the Church of England.

"_November 1, 1740._

"I received yours by the Rev. Mr. Whitefield, with whom I
coveted a great deal more private conversation than I had
opportunity for, by reason of the throngs of people, that were
almost perpetually with him; but he appears to me to be full
of the love of God, and to be fired with an extraordinary zeal
for the cause of Christ. He applies himself, with the most
indefatigable diligence, to promoting the good of souls. His
head, his heart, and his hands seem to be full of his Master's
business. His discourses (especially when he goes into an
expository way) are very entertaining. Every eye is fixed upon
him, and every ear chained to his lips. Most are very much
affected; many awakened and convinced; and a general seriousness
is excited. His address to the passions is wonderful, and
beyond what I have ever seen. Although I can by no means go his
length in censuring, yet I can make allowance for such things,
when I see the fervour of his soul, and how the zeal of God's
house hath eaten him up. I can truly say that his preaching has
quickened _me_, and I believe it has many ministers besides,
as well as the people.[389] Several of my flock, especially
of the younger sort, have been with me, manifesting the great
convictions that were stirred up in them by Mr. Whitefield's
preaching; and there is this also among other good effects of
his preaching, that the word preached now by _us_ seems more
precious to them, and comes with more power upon them."

[389] Among other ministers, converted by Whitefield's preaching
at Boston, was John Porter, pastor at Bridgewater, who writes: "I
knew nothing rightly of my sin and danger, of my need of a Saviour,
of the way of salvation by Him; neither was I established in the
doctrines of grace, till I heard that man of God, Mr. Whitefield, at
Boston." Six months after this, a revival took place at Bridgewater,
and a large number of the population were converted. Another
minister similarly benefited was the Rev. Jonathan Parsons, of
the West Parish of Lyme, where, in the spring of 1741, occurred a
revival quite as wonderful as that at Bridgewater. At Portsmouth,
where Whitefield preached on October 3, 1740, God's work was
remarkably revived some months afterwards. In fact, as is well
known, for two or three years subsequent to Whitefield's visit,
nearly the whole of New England became another "valley of vision,"
where "the breath from the four winds" breathed, and, as the newly
quickened prophets "prophesied," in thousands of instances, "dry
bones" were made to live. It would be absurd to attribute the
_whole_ of this to Whitefield's visit; but there cannot be a doubt
that, in an indirect way, by the impressions he made on ministers
and churches, his usefulness was great. (See Gillies' "Historical
Collections," vol. ii., pp. 184-338.)

The Rev. William Cooper wrote:--

"Ministers and people received Mr. Whitefield with raised
expectations, and found them all answered. We lead our people
to the crowded assemblies, but the Church ministers warn their
people against hearing him. The day he arrived, he preached in
our meeting-house to 5,000 hearers. He is a holy, fervent youth,
but I think has too much action with his fervour. He strikes
pleasing light in opening the Scripture, and has the greatest
command Over the affections of the audience, in the application,
I ever knew. We are, at times, all in tears. Young and old have
been greatly affected, and we have great reason to bless God for
his visit."[390]

[390] _Home Missionary Magazine_, 1827, p. 7.

These extracts are useful in shewing the impressions left on the minds of Christian ministers and persons of education, who had been among Whitefield's hearers. From Prince's "Christian History," published soon afterwards, we learn other facts. The Rev. Mr. Prince, father of the publisher just mentioned, writes:--

"Though Mr. Whitefield, now and then, dropped expressions that
were not so accurate and guarded as we should expect from
aged and long-studied ministers, yet I had the satisfaction
to observe his readiness to receive correction as soon as
offered. He was a most importunate wooer of souls to come to
Christ. He applied his exhortations to the elderly people, the
middle-aged, the young, the Indians, and the negroes; and had a
most winning way of addressing them. He affectionately prayed
for our magistrates, ministers, colleges, candidates for the
ministry, and churches, as well as people in general. Multitudes
were greatly affected, and many awakened by his lively ministry.
Though he preached every day, the houses were exceedingly
crowded; and almost every evening the house where he lodged was
thronged to hear his prayers and counsels. He also preached in
several neighbouring towns; travelled and preached as far as
York, above seventy miles north-east of Boston; returned hither,
and gave us his farewell sermon on October 12. Upon his leaving
us, great numbers were concerned about their souls; so that our
assemblies were surprisingly increased, and the people wanted to
hear us oftener than ever."[391]

[391] The Rev. Nathaniel Appleton, D.D., who, after a faithful and
successful ministry of sixty-six years, died in 1784, preached, on
November 30, 1740, a sermon at Cambridge, from, "I have planted,
Apollos watered, but God gave the increase." The sermon was
published, and was stated to have been "occasioned by the late
powerful and awakening preaching of the Rev. Mr. Whitefield."

Colonel Brattle, a representative of Cambridge in the general court, published two letters in the _Boston Gazette_, for April 20, and June 29, 1741; in which he vindicated the college at Cambridge against Whitefield's strictures upon it, but, at the same time, admitted that, "by the preaching of Whitefield and Tennent, the students _in general_ had been deeply affected, and their enquiry now was, 'What shall we do to be saved?' These gentlemen," continues the colonel, "have planted, Mr. Appleton has watered; but, after all, it was God who gave the increase." Brattle adds, that "the overseers of the college thought it proper to set apart the forenoon of June 12, 1741, humbly to bless and praise the God of all grace for His abundant mercy to that Society."

Thus was Whitefield employed, by God, in reviving religion in American churches, as Wesley was in England. The two men had two separate missions, and well they fulfilled them. Two months after Whitefield's departure, he was succeeded in Boston, by Gilbert Tennent, "a man," says the Rev. Mr. Prince,[392] "of considerable parts and learning; free, gentle, condescending. Many had been awakened by his ministry in New Jersey, where he lived; and he had as deep an acquaintance with the experimental part of religion as any I have conversed with. He seemed to have no regard to please the eyes of his hearers with agreeable gesture, nor their ears with delivery, nor their fancy with language; but to aim directly at their hearts and consciences, to lay open their ruinous delusions, to shew them their numerous secret, hypocritical shifts in religion, and to drive them out of their deceitful refuge, wherein they made themselves easy with the form of godliness without the power. From the terrible and deep convictions he had passed through in his own soul, he seemed to have such a lively view of the Divine Majesty,--the spirituality, purity, extensiveness, and strictness of His law, with His glorious holiness and displeasure at sin, His justice, truth, and power in punishing the damned,--that the very terrors of God seemed to rise in his mind afresh, when he displayed and brandished them in the eyes of unreconciled sinners."

[392] The Rev. Thomas Prince was ordained pastor of the Old South
Church, Boston, as colleague with Dr. Sewall, in 1718. He was an
eminent preacher; and Dr. Chauncy pronounced him the most learned
man in New England, excepting Cotton Mather. For more than fifty
years, he availed himself of every opportunity of collecting public
and private papers relating to the civil and religious history of
New England; but, during the war of independence, his collection was
almost entirely destroyed. He received Whitefield with open arms;
and, amid all vicissitudes, remained his faithful friend. He died in
1758, aged 71.

Gilbert Tennent remained nearly four months in Boston, and was marvellously instrumental in carrying on the work which had been begun by Whitefield. His preaching was searching, and often terrible. Many hundreds were convinced of sin by his powerful ministry. The ministers of Boston were inspired with new faith, and life, and power. "And now," says Mr. Prince, "was such a time as we never knew. The Rev. Mr. Cooper was wont to say, that more came to him, in one week, in deep concern about their souls, than had come in the whole twenty-four years of his preceding ministry. I can also say the same as to the numbers who repaired to me. Mr. Cooper had about six hundred persons in three months; and Mr. Webb had, in the same space, above a thousand. There repaired to us boys and girls, young men and women, Indians and negroes, heads of families and aged persons; some in great distress for fear of being unconverted; others lest they had all along been building on a righteousness of their own, and were still in the gall of bitterness and bond of iniquity; some fearing lest the Holy Spirit should withdraw Himself; others in great anxiety lest He should leave them for ever. Nor were the same persons satisfied with coming once or twice, as formerly; but they came again and again, I know not how often, complaining of their evil and accursed hearts; of their past and present unbelief; of their pride, hypocrisy, and perfidiousness; of their love and captivity to sin; and of their utter impotence to help themselves, or even to believe on Christ."

This wondrous movement continued for a year and a half after Whitefield's departure from Boston. Thirty religious Societies were instituted in the city. Ministers, besides attending to their usual work, preached in private houses almost every night. Chapels were always crowded. "The very face of the town seemed to be strangely altered. Even the negroes and boys in the streets left their usual rudeness, and taverns were found empty of all but lodgers." "Our lectures," wrote Dr. Colman, in a letter to Dr. Isaac Watts, dated September 15, 1741, "our lectures nourish, our Sabbaths are joyous, our churches increase, our ministers have new life and spirit in their work."[393]

[393] Gillies' "Historical Collections," vol. ii., pp. 163-183.

But it is time to follow Whitefield in his glorious wanderings. Leaving Boston, on Monday, October 13, he proceeded to Concord, "preached to some thousands in the open air, and collected about £45 for the orphans." Next day, he preached at Sudbury and at Marlborough. He writes:--

"When I came into the meeting-house at Marlborough, to my
surprise, I saw Governor Belcher there; and, though it rained,
and he was much advanced in years, he went with us as far as
Worcester.

"Wednesday, October 15. Perceived Governor Belcher to be more
affectionate than ever. After morning prayer, he took me by
myself, and exhorted me to go on in stirring up the ministers;
for, said he, 'reformation must begin at the house of God.' As
we were going to meeting, he said, 'Mr. Whitefield, do not spare
rulers any more than ministers, no, not the chief of them.' I
preached in the open air to some thousands. The word fell with
weight. After sermon, the governor remarked, 'I pray God, I may
apply what has been said to my own heart. Pray, Mr. Whitefield,
that I may hunger and thirst after righteousness.' Dinner being
ended, with tears in his eyes, he kissed me, and took leave of
me."

Two days afterwards, Whitefield arrived at Northampton, where, a few years before, there had been a remarkable work of God. Northampton was founded about the year 1655, and its population now consisted of two hundred families. Its first minister was the Rev. Eleazar Mather, who was ordained in 1669. He was succeeded, in 1672, by the Rev. Mr. Stoddard, whose ministry was exercised at Northampton for the long period of fifty-seven years, during which he had what he called "five harvests," or revivals of religion. In 1729, Mr. Stoddard died, and his grandson, Jonathan Edwards, took his place. Mr. Edwards was not an orator, like Whitefield. He had no Boanergean voice to thunder in the ear, nor had he physical power to "dang to pieces" pulpits and Bibles. He was, says one who knew him, "a preacher of a low and moderate voice, a natural way of delivery, and without any agitation of body, or anything else in the manner, to excite attention, except his habitual and great solemnity, looking and speaking as in the presence of God, and with a weighty sense of the matter delivered."[394]

[394] Gillies' "Historical Collections," vol. ii., p. 169.

At the time when Mr. Edwards commenced his ministry, the Northampton Church was in a Laodicean state, and the town generally too much resembled Sodom and Gomorrah. "Licentiousness," writes Mr. Edwards, "prevailed among the youth of the town. Many of them were very much addicted to night-walking, and frequenting the taverns. Very often they got together, in conventions of both sexes, for mirth and jollity, which they called frolics; and they would often spend the greater part of the night in them." In 1735, a change took place. Mr. Edwards, in his "Narrative of late Surprising Conversions in New England," published in 1737, observes:--

"There was scarcely a single person in the town of Northampton,
either old or young, that was left unconcerned about the things
of the eternal world. Those, who were wont to be the vainest and
loosest, were now generally subject to great awakenings. The
town seemed to be full of the presence of God. It never was so
full of love, nor so full of joy; and, yet, so full of distress,
as it was then. There were remarkable tokens of God's presence
in almost every house. Our public services were beautiful."

This remarkable movement spread to South Hadley, Suffield, Sunderland, Green River, Hatfied, West Springfield, Long Meadow, Enfield, Westfield, Northfield, Windsor, Coventry, Durham, Stratford, New Haven, Guildford, Mansfield, Preston, and other places. Edwards calculated that three hundred were converted in Northampton only; and the conversions in other towns were proportionately numerous. The whole region, now visited by Whitefield, had, five years before, been blessed with "showers of blessing." How was Whitefield welcomed? The following are extracts from his Journal:--

"Friday, October 17. We crossed the ferry to Northampton, where
no less than three hundred souls were saved about five years
ago. Their pastor's name is Edwards, successor and grandson
to the great Stoddard, whose memory will be always precious
in New England. Mr. Edwards is a solid, excellent Christian,
but, at present, weak in body. When I came into his pulpit, I
found my heart drawn out to talk of scarce anything besides
the consolations and privileges of saints, and the plentiful
effusion of the Spirit upon believers. When I came to remind
them of their former experiences, and how zealous and lively
they were at that time, both minister and people wept much.

"Saturday, October 18. At Mr. Edwards's request, I spoke to
his little children, who were much affected. Preached at
Hadfield, five miles from Northampton, but found myself not
much strengthened. Preached in the afternoon to Mr. Edwards's
congregation. God vouchsafed to give me an affecting prospect
of the upper world, and, therefore, I was enabled to speak with
some degree of pathos. Few eyes were dry, and it seemed as if a
time of refreshing was come from the presence of the Lord.

"Sunday, October 19. Preached this morning, and good Mr. Edwards
wept during the whole time of exercise. The people were equally
affected; and, in the afternoon, the power increased yet more.

"Monday, October 20. Left Northampton in the evening, and rode
eighteen miles to Westfield, where I preached next morning to
a pretty large congregation. Hastened to Springfield, crossed
a ferry, preached to a large auditory, and then returned and
preached to those who could not get over the ferry, by reason
of the wind. After I left Springfield, my horse, coming over a
broken bridge, threw me over his head, directly upon my nose. I
was stunned for awhile, my mouth was full of dust, and I bled a
little; but, falling upon soft sand, I got not much damage.

"Tuesday, October 21. Preached at Suffield, to several thousands
of people. A great impression was made. I insisted much, in my
discourse, upon the doctrine of the new birth, and also upon
the necessity of a minister being converted before he could
preach Christ aright. The word came with great power, and a
general impression was made upon the people in all parts of the
assembly. Many ministers were present, and most of them thanked
me for my plain dealing. One of them, however, was offended; and
so would more of his stamp, if I were to continue longer in New
England. Unconverted ministers are the bane of the Christian
Church. I honour the memory of that great and good man, Mr.
Stoddard; but I think he is much to be blamed for endeavouring
to prove that unconverted men maybe admitted into the ministry.
How he has handled the controversy I know not; but I believe no
solid argument can be brought in defence of such a doctrine. The
sermon lately published by Mr. Gilbert Tennent, entitled, 'The
Danger of an Unconverted Ministry,' I think unanswerable."[395]

[395] Though all held it desirable that a minister should be
converted, yet, many also entertained the pernicious theory of
Stoddard. Whitefield again and again, fearlessly attacked the
theory, and, thereby, gave great offence.

Thus ended Whitefield's first visit to Jonathan Edwards of Northampton. A young lady, _née_ Miss Sarah Pierpont, but now the wife of Edwards, wrote as follows:--

"_October 24, 1740._

"DEAR BROTHER JAMES,--I want to prepare you for a visit from
the Rev. Mr. Whitefield, the famous preacher of England. He
has been sojourning with us, and, after visiting a few of the
neighbouring towns, is going to New Haven, and from thence to
New York. He is truly a remarkable man, and, during his visit,
has, I think, verified all that we have heard of him. He makes
less of the doctrines than our American preachers generally do,
and aims more at affecting the heart. He is a born orator. You
have already heard of his deep-toned, yet clear and melodious,
voice. It is perfect music. It is wonderful to see what a spell
he casts over an audience by proclaiming the simplest truths
of the Bible. I have seen upwards of a thousand people hang on
his words with breathless silence, broken only by an occasional
half-suppressed sob. He impresses the ignorant, and not less the
educated and refined. It is reported that while the miners of
England listened to him, the tears made white furrows down their
smutty cheeks. So here, our mechanics shut up their shops, and
the day-labourers throw down their tools, to go and hear him
preach, and few return unaffected. A prejudiced person, I know,
might say that this is all theatrical artifice and display; but
not so will any one think who has seen and known him. He is a
very devout and godly man, and his only aim seems to be to reach
and influence men the best way. He speaks from a heart all
aglow with love, and pours out a torrent of eloquence which is
almost irresistible. I wish him success in his apostolic career;
and, when he reaches New Haven, you will, I know, shew him warm
hospitality.

"Yours, in faithful affection,
"SARAH."[396]

[396] Wakeley's "Anecdotes of Whitefield," p. 278.

So much from Jonathan Edwards's wife. What said Edwards himself? He writes:--

"Mr. Whitefield came to Northampton about the middle of October,
1740, and preached four sermons in the meeting-house. The
congregation was extraordinarily melted by every sermon; almost
the whole assembly being in tears. His sermons were suitable to
the circumstances of the town; containing just reproofs of our
backslidings; and, in a most moving and affecting manner, making
use of our great mercies as arguments with us to return to God,
from whom we had departed. Immediately after this, the minds of
the people in general appeared more engaged in religion. The
revival at first was principally among professors, to whom Mr.
Whitefield had chiefly addressed himself; but, in a short time,
there was a deep concern among young persons. By the middle of
December, a very considerable work of God appeared, and the
revival continued to increase."

Thus, at Northampton, as in other places, Whitefield's visit was the precursor of a religious revival. In this instance, the work continued for the next two years. Very often the meeting-house was "full of outcries, faintings, and convulsions." A great number of children were converted. Congregations frequently remained, praying and singing, for hours after the public service was concluded. "The town seemed to be in a great and continual commotion, day and night."[397]

[397] Prince's _Christian History_, No. 46.