Chapter L: Tyerman (28)

[493] The _Gentleman's Magazine_, in announcing Whitefield's
marriage, stated that his wife had a fortune of £10,000!
(_Gentleman's Magazine_, 1741, p. 608.)

These are all the references which Whitefield makes to the new relationship into which he had so recently entered. Why did he marry? That is a question which cannot easily be answered, unless it be supposed that he wanted a matron for his Orphan House, in Georgia. Men like Whitefield and Wesley, almost always from home, ought to remain unmarried. Their wives, naturally enough, very often become _Xantippes_.

The _Gentleman's Magazine_, when it announced Whitefield's marriage, referred its readers to a prayer, in his last Journal, which was as follows:--

"Northampton, October 19, 1740. Mrs. Edwards" (wife of the
celebrated Jonathan Edwards) "is a woman adorned with a meek and
quiet spirit. She talked feelingly and solidly of the things
of God, and seemed to be such a helpmeet for her husband, that
she caused me to renew those prayers, which, for some months, I
have put up to God, that He would send me a daughter of Abraham
to be my wife. I find, upon many accounts, it is my duty to
marry. Lord, I desire to have no choice of my own. Thou knowest
my circumstances. Thou knowest I only desire to marry in and
for Thee. Thou didst choose a Rebecca for Isaac; choose one for
me, to be a helpmeet for me, in carrying on that great work
committed to my charge! Lord, hear me! Let my cry come unto
Thee!"

Southey flatly asserts that Whitefield's "marriage was not a happy one,"[494] but adduces no evidence in proof of this. Cornelius Winter also says: "Mr. Whitefield was not happy in his wife, but I fear some, who had not all the religion they professed, contributed to his infelicity. He did not intentionally make his wife unhappy. He always preserved great decency and decorum in his conduct towards her. Her death set his mind much at liberty. She certainly did not behave in all respects as she ought. She could be under no temptation from his conduct towards the sex, for he was a very pure man, a strict example of the chastity he inculcated upon others."[495] Great importance has been attached to this account, because Cornelius Winter was an inmate of Whitefield's house; but it is only fair to add, that Winter was not born until a year after Whitefield's marriage, and that his introduction to Whitefield's house was within a year and a half of Mrs. Whitefield's death. On the other hand, as the reader will hereafter find, Whitefield not unfrequently speaks of his wife in endearing terms; and, in 1768, he preached her funeral sermon, and praised her many virtues. She also, on more than one occasion, evinced qualities of mind deserving more than ordinary commendation. Three years after her marriage, whilst she and Whitefield were on their way to Georgia, the ship in which they sailed was threatened by an enemy. Guns were mounted, and chains put about the masts. The wildest confusion reigned, and Whitefield confessed that he was "naturally a coward;" but his wife "set about making cartridges," and did her utmost in having all things ready for the "fire and smoke."[496] At another time, when a mob gathered round her husband, and stones flew in all directions, and the great preacher began to fear, she, who was standing by his side, pulled his gown, and cried, with genuine heroism, "Now, George, play the man for God." Such a woman would almost seem to have deserved more attention than it was possible for her husband to pay her.

[494] "Life of Wesley."

[495] "Memoirs of Rev. C. Winter," by William Jay, p. 80.

[496] Whitefield's Works, vol. ii., p. 68.

Be that as it may, it is a fact, that, within a week after his marriage, Whitefield again started out on his evangelistic ramblings, leaving his newly wedded wife behind him in Wales.[497] A few extracts from his letters, written at this period, will illustrate the principles and actions of the man.

[497] The _Weekly History_, for November 28, 1741, says: "On
Saturday, November 7, the Rev. Mr. Whitefield arrived at
Abergavenny, where he preached several times, as also at Trevecca,
Erwood, Pontypool, Waterford, etc. On Saturday last, he came to
Bristol, where he has continued to preach twice every day, to
crowded auditories; and visible success attends his labours."

Lady Dirleton was one of the "honourable women" with whom Whitefield became acquainted in Scotland; and to her he addressed the following:--

"BRISTOL, _November 22, 1741_.

"HONOURED MADAM,--Your ladyship enjoys great advantages, and
glorious means of making progress in spiritual things. You are
rich in this world's goods: may God make you rich in faith and
good works! It gives me comfort to think, what sweet freedom I
have enjoyed, when opening the Scriptures in your ladyship's
house. Surely, God was with us of a truth. In Wales, we had much
of the Divine presence. The people there are so hungry after
the word, that they are resolved not to leave wrestling with
the Most High, till He shall be pleased to send me thither. I
think I can say, that God brings me nearer and nearer to Himself
daily; and I will not rest, till I am moulded into the image of
my bleeding Lord. I pray God, that your ladyship may be content
with no degrees of holiness; but may be daily pressing forward,
till you arrive at the mark of the prize of the high calling in
Christ Jesus."

To a friend in Edinburgh, he wrote:--

"BRISTOL, _November 27, 1741_.

"I am resolved not to rest till everything, contrary to true,
catholic, Christian love, be rooted out of my soul. Christ's
blood and Spirit are able to do this for me. I only need to pray
to God to make me willing to have it done. I believe I shall see
greater things than ever. We cannot expect too great things from
God."

To a friend in London, he remarked:--

"BRISTOL, _November 30, 1741_.

"I rejoice that your soul is thirsting for holiness. God grant
it may never cease till you experience the full and glorious
liberty of His children! I see plainly how Satan loves to
drive to extremes. Since there is no such thing as having the
in-being of sin destroyed, he would not have people press
after a delivery from the power of it. This also is owing to
the corruption of our hearts. The old man doth not love to be
crucified and slain; but I hope the language of your heart and
mine is this--

'Reign in me, Lord, Thy foes control,
That would refuse Thy sway;
Diffuse Thy image through my soul,
And bring the perfect day.

Scatter the last remains of sin,
And seal me Thine abode;
O set me purified within,
A temple meet for God.

My root of holiness Thou art,
For faith hath made Thee mine;
With all Thy fulness, fill my heart,
Till I am wholly Thine.'

"No wonder, when we come to be thus minded, if carnal ministers,
and carnal professors of all kinds, cry out against us. Nay,
even some who have tasted that the Lord is gracious, having
slumbered and slept, and mixed too much with the world, even
such frequently fight against their privileges, and rest in an
infant state of piety. But, I believe, the Lord will rouse them,
and let the world know what the blood of Jesus can and will
do. Blessed be His name! we have a growing church at Bristol.
Yesterday, and several other times, the Lord has filled many,
as with new wine. Sometimes, I scarce have known whether I have
been in or out of the body; but, I find, the more I receive of
grace, the more I desire to lie as a poor, very poor sinner,
at the feet of Christ. Several have just now been with me, who
have, this last week, drunk deep of Divine love. They are now
full of the comforts of the Holy Ghost. Let us, my dear brother,
live a life of great nearness to Jesus; and labour day by day to
perfect holiness in the fear of God. There is a glorious rest to
be entered into even here. May the Lord make us partakers of it!"

These are notable extracts. Their tone and language are remarkably different from the tone and language of Whitefield's previous correspondence. Strangely enough, though fresh from Calvinistic Scotland, he was evidently veering round to something like Wesley's doctrine of Christian perfection. In 1740, the two Wesleys had published a volume of "Hymns and Sacred Poems," with a preface, in which Wesley propounded his views of Christian holiness in language the strongest he ever used. Indeed, in after life, he himself modified several of the expressions in this remarkable preface, and honestly admitted that some of them were far too strong. The hymns, and especially the preface, when first published, greatly disturbed Whitefield's serenity, and, no doubt, partly led to the temporary estrangement between him and Wesley, which had then occurred. But, notwithstanding this, in the foregoing letter, Whitefield breathes out the desires of his soul, in three of the most forcibly worded verses in Wesley's book. It is true, he slightly alters the phraseology, and likewise injures it; but there is no material alteration of sentiment. The verses, as the Wesleys published them, were as follows:--

"Reign in me, Lord, Thy foes control,
Who would not own Thy sway;
Diffuse Thy image through my soul;
Shine to the perfect day.

Scatter the last remains of sin,
And seal me Thine abode;
O make me glorious all within,
A temple built by God.

My inward holiness Thou art,
For faith hath made Thee mine:
With all Thy fulness fill my heart,
Till all I am is Thine!"

Such was part of Wesley's hymn on "Christ our Sanctification. Stronger language, on the subject, he never used; and, yet, this was now the language of his friend Whitefield. If the views of the two were not perfectly identical, there certainly was a near approach, on the part of Whitefield, to the doctrine Wesley taught. Why was this? There can be little doubt, that, it was greatly owing to the brotherly influence of Howell Harris. To a large extent, Whitefield had been made the tool of excited partisans, both in London and in Bristol. The men were violently opposed to Wesley, but were too small to even think of conquering him, without Whitefield's aid. Whitefield was naturally unsuspicious, and, he was also fond of being regarded and consulted as a leader. Wesley's opponents knew all this, and used their opportunity for annoying him. Bitter complaints were made to Whitefield, respecting the doctrines that he taught. Whitefield, whose heart was always better than his head, became confused, and he was induced to strongly condemn some of Wesley's doctrines, without really understanding what they were. Estrangement followed; and, for the last six months, the two old friends had been divided. During Whitefield's visit to Scotland, Howell Harris seems to have acted as his curate, in London; where he also had an important interview with the Wesley brothers. Hence the following, addressed to Whitefield:--

"_October, 1741._

"DEAR BROTHER WHITEFIELD,--I believe that jealousies will not be
entirely eradicated until correspondence with those who indulge
a party-spirit, and are not like little children, ceases. I have
seen, more than ever, since I came home, what carnal professors
are.[498] The Lord has helped me to bear my testimony against
sin, and to declare that all those who labour for deliverance
from the dominion of sin, self, and unbelief, shall be set
free; they shall so behold the glory of God in the face of
Jesus Christ, as to be changed into His image, from glory to
glory, as by the Spirit of the Lord (2 Cor. iii. 18; Rom. vi.
14, viii. 2; 2 Peter i. 4; and 2 Cor. v. 15). When I mentioned
this liberty from the power of sin, I was abused as one holding
sinless perfection; and, I find, they have troubled you with
this information. I have always stated, that the body of sin
remains in believers, but that the power of it is destroyed. By
dwelling on sanctification, we shall find self and carnal reason
in arms against us; just the same as the pride of the Pharisees
is against us, when we preach justification by faith. These
opposers would be glad to influence you. They were in hopes
to set brother Cennick and myself by the ears, but the Lord
disappointed them.

[498] He had a serious encounter with Joseph Humphreys and
Thomas Bissicks, about the time he thus wrote to Whitefield.
Wesley, in reference to this dispute, observes, "H. Harris kept
them at bay till about one o'clock in the morning. I then left
them and Capt. T---- together. About three, they left off just
where they began." (Wesley's Works, vol. i., p. 321.)

"Now, as to brother Wesley. The Lord gave me, on a certain day,
such earnestness to pray for him, and such faith that he would
be led into all truth, that all my prejudices were removed, and
I felt I could speak to him in love. Still, I had no thoughts
of so doing, until he invited me to visit him. Then I opened my
heart to him, and told him how the Lord taught me every truth.
He allowed everything, and said, that we, through grace, shall
not fall away. I saw room to hope, that the Lord would bring us
together in truth.[499] As to free-will, he utterly denied it.
He does really mean what he says. He did so openly, in Charles
Square. 'God,' said he, 'is willing to save you all, if you
will. What I mean by saying _if you will_, is, not if you have a
faint wish to go to heaven, but, if you will submit to Christ,
in all His offices, for salvation--if you are willing He should
save you from sin, as well as hell; else you cannot be saved.'

[499] Probably this interview with Wesley was the same as that
of which Wesley gives an account, in his Journal, under the
date of October, 1741. He writes: "Howell Harris came to me.
He said, as to the decree of reprobation, he renounced and
utterly abhorred it. And as to the not falling from grace, 1. He
believed that it ought not to be mentioned to the unjustified,
or to any that were slack or careless, much less that lived in
sin. 2. He did himself believe it was possible for one to fall
away, who had been 'enlightened' with some knowledge of God, who
had 'tasted of the heavenly gift, and had been made partaker of
the Holy Ghost;' and wished we could all agree to keep close, in
the controverted points, to the very words of Holy Writ. 3. That
he accounted no man so justified as not to fall, till he had a
thorough, abiding hatred of all sin, and a continual hunger and
thirst after all righteousness. Blessed be thou of the Lord,
thou man of peace! Still follow after peace and holiness."
(Wesley's Works, vol. i., p. 320.) See Letter, by Charles
Wesley, endorsed "September 28, 1741, p. 482.

"Brother Charles Wesley came to town last Saturday night, and
we providentially met. He owned he had no free-will until four
years ago; that it was God who chose him first; and not he
God: and that he is kept faithful by the faithfulness of God.
He spoke tenderly of you, and seemed to be quite loving and
teachable."[500]

[500] "Life and Times of Howell Harris," by Morgan, p. 93.

Harris's letter seems to have touched Whitefield, and to have filled his heart with a gush of warm affection, which found utterance in the following letter, which he, immediately, wrote to Wesley:--

"ABERDEEN, _October, 1741_.

"REVEREND AND DEAR BROTHER,--I have for a long time expected
that you would have sent me an answer to my last; but, I
suppose, you are afraid to correspond with me, because I
revealed your secret about the '_lot_.'" (See p. 469.) "Though
much may be said for my doing it, yet I am sorry now that any
such thing dropped from my pen, and I humbly ask pardon. I find
I love you as much as ever; and pray God, if it be His blessed
will, that we may be all united together.

"For some days, it has been upon my mind to write to you, and
this morning I received a letter from brother Harris, telling
me how he had conversed with you and your dear brother. May
God remove all obstacles that now prevent our union! Though I
hold particular election, yet I offer Jesus freely to every
individual soul. You may carry sanctification to what degrees
you will, only I cannot agree that the in-being of sin is to be
destroyed in this life.

"Oh, my dear brother, the Lord has been much with me in
Scotland. I every morning feel fellowship with Christ, and He is
pleased to give me peace and joy in believing.

"In about three weeks, I hope to be at Bristol. May all
disputings cease, and each of us talk of nothing but Jesus, and
Him crucified! This is my resolution. The Lord be with your
spirit!

"I am, without dissimulation, ever yours,
"GEORGE WHITEFIELD."

When Whitefield arrived in Bristol, Wesley was recovering from a severe and dangerous fever; and, though neither of them mentions the fact, there can be little doubt, that the old friends met, and conversed together, as Whitefield proposed they should. As noticed in foregoing pages, Whitefield, to some extent, misunderstood and mis-stated Wesley's doctrine of Christian holiness; and as it is probable that explanations were given during the interview at Bristol, there is now no difficulty in understanding the alteration of tone and language in Whitefield's letters already quoted. Though in a mystic way still clinging to what he calls the "in-being of sin" in all believers, Whitefield was now, in reality, seeking the sanctification which Wesley taught.

On December 4, Whitefield arrived in London, from which he had been absent the last four months. Three days afterwards, he wrote as follows to James Habersham:--

"LONDON, _December 7, 1741_.

"MY DEAR FRIEND AND BROTHER,--I came hither last Friday, and
received a packet of letters from Bethesda. When I read brother
Grant's account of the circumstances of the family, I remembered
what the Lord pressed upon my soul on shipboard: 'The bridegroom
shall be taken from them, and then shall they fast in those
days.' However, be not discouraged. Professor Francke's students
were once obliged to sell their clothes to buy candles.

"The work of God advances here greatly. We have a large Society,
consisting of several hundreds; and a noble place to meet in.
I have called it a _Tabernacle_, because, perhaps, we may be
called to move our tents.

"In Wiltshire, and at Kingswood, there are many good souls,
and two new houses built. In Wales, the door is opened wider
than ever. The work is very extraordinary in Scotland. I hear,
daily, accounts of its continuance and increase.

"God is pleased to let me feel more of His power than ever.
O that His whole mind were in me! I hunger and thirst after
righteousness. Blessed be God! there is a promise that such
shall be filled.

"The Lords see through Mr. Garden's enmity, and will have
nothing to do with my Appeal; so that a hook is put into the
leviathan's jaws.

"Ever, ever yours in Christ,
"GEORGE WHITEFIELD."

Such was Whitefield's letter _to_ America. _From_ America, he received one equally inspiriting. The Rev. Thomas Prince wrote to him as follows:--

"BOSTON, _December 6, 1741_.

"REVEREND AND DEAR SIR,--Since my last, our exalted Saviour has
been riding forth in His magnificence and glory, through divers
parts of our land, in so triumphant a manner as hath never
been seen or heard among us, or among any other people, since
the days of the apostles. He is daily making His most resolute
opposers to fall down under Him. Almost every week, we hear of
new and surprising conquests. Some, who were like incarnate
devils, are thrown, at once, into such extreme distress as
no pen can possibly describe and, in two or three days, are
turned into saints, full of divine adoration, and love, and joy
unspeakable, and full of glory. Amazing works of this kind are
now going on at Taunton, Middleborough, Bridgewater, Abington,
York, Ipswich, Rowley, Cape Anne, Rittery, and Berwick. On a
day of fasting and prayer at Portsmouth, the Spirit of God came
down, and seized the people by scores and hundreds; and, in
three days, there were a thousand in that town in deep distress
about their souls."[501]

[501] "Some Remarks on a Pamphlet, entitled 'The State of Religion
in New England.'" 1742. p. 29.

After spending a few days in London, Whitefield started out to join his newly wedded wife at Abergavenny. On his way, he spent about a week at Gloucester, where he wrote the two following letters, the first to Lord Rae in Scotland, and the second to his lay-curate, John Cennick, in London.

"GLOUCESTER, _December 19, 1741_.

"MY LORD,--In England, as well as in Scotland, the Redeemer is
riding on from conquering to conquer. I have lately been at
Bristol and London, and have had the pleasure of seeing the
Church walk in the comforts of the Holy Ghost. I have preached
here twice every day, for some days past. I am athirst for
holiness. I see such beauty and transcendent excellencies in
Christ, that I long to have His whole mind and image stamped
upon my soul. Nothing can satisfy me but the highest degrees
of sanctification and inward holiness. Here, I believe, I am
laudably ambitious. My Saviour wills my sanctification. My
Saviour would have me filled with all the fulness of God."

* * * * *

"GLOUCESTER, _December 22, 1741_.

"MY DEAR BROTHER,--Last Thursday evening, the Lord brought me
hither. I preached immediately to our friends in a large barn,
and had my Master's presence. On Friday and Saturday, I preached
again twice. On Sunday, God opened a door for my preaching in
St. John's, one of the parish churches. The late incumbent had
been my grand opposer. He being dead, and the new minister not
having taken possession, the power of the pulpit was in the
churchwardens' hands. God inclined them to let me preach there
on Sunday morning and yesterday afternoon. On Sunday afternoon,
after I had preached twice at Gloucester, I preached at Mr.
F----'s, six miles off; and again, at night, at Stroud. The
people seem to be more hungry than ever, and the Lord to be more
amongst them. Yesterday morning, I preached at Painswick, in the
parish church; here in the afternoon; and again, at night, in
the barn. God gives me unspeakable comfort, and uninterrupted
joy. There seems to be a new awakening, and a revival of the
work of God. To-morrow morning, I purpose to set out for
Abergavenny."

Thus, after a long interval, was Whitefield allowed to occupy two of the pulpits of the Established Church. In four days, he had been to Abergavenny, and had come back to Bristol; where he wrote the following racy letter to a gentleman in London:--

"BRISTOL, _December 28, 1741_.

"DEAR MR. M----, Both my wife and I received your letters. I
send this to thank you for them. I came from Abergavenny on
Saturday night. My dear wife was pretty well; I expect her here
on Friday.

"We shall bring no more goods to London than we shall use; but
I know not what to say about coming to your house, for, I am
told, you and your wife are dilatory, and that you do not rise
sometimes till nine or ten in the morning. This will never do
for me; and, I am persuaded, such conduct tends much to the
dishonour of God, and to the prejudice of your own precious
soul. Sometimes I have looked upon you with grief. You have
busied yourself about the outward affairs of religion with
respect to others, and, all the while, I fear, neglected the
improvement of your own heart. I fear your present business will
not answer; and, I am sure, you will have no solid comfort,
till you look less abroad and more at home. Somebody said, you
were like the Athenians, who desired to hear some new thing.
I thought the observation was too just. You are jealous about
principles, which is right; but, all the while, your own
practice is not sufficiently watched over. I have heard you
spend much time in coffee houses, and from your own house. I
hope these things are not so. You will not be offended with me
for this plain dealing. You know I love you; and, I am sure,
this letter proceeds from love. The eyes of the world are now
in an especial manner upon you. Labour, therefore, my dear
brother, to get an abiding presence of God in your heart. Be
willing to be searched. Pray that you may feel the full power
of the Redeemer's blood. Be not slothful in business. Go to bed
seasonably, and rise early. Redeem your precious time. Pick up
all the fragments of it, that not one moment may be lost. Be
much in secret prayer. Converse less with man, and more with
God. Accept this advice, given in great love."

Another letter, of the same date, must have insertion. It is a striking fact, that, though all of them distinct, there were, at the same time, remarkable religious movements in America, England, Scotland, and Wales. The labours and successes of Howell Harris, in the last-mentioned country, have been already noticed. About half a score clergymen of the Established Church had practically identified themselves with him, and had become itinerant preachers. Among these, were the Rev. Daniel Rowlands, the Rev. William Williams, the Rev. Peter Williams, and the Rev. Howell Davies. A considerable body of lay-preachers, also, had sprung into existence; and the Methodist congregations and Societies of the principality were daily increasing in number and importance.[502] To these Welsh evangelists, in one of their assemblies, Whitefield addressed the following:--

"BRISTOL, _December 28, 1741_.

[502] "History of the Calvinistic Methodists in Wales," p. 8.

"MY DEAR BRETHREN IN CHRIST,--Though obliged to be absent in
body, I write this to assure you of my being present in spirit.
I wish you much of the presence of our glorious Head. I doubt
not but you will find Him faithful to His promise, and, as you
meet together in His name, He certainly will be in the midst
of you. The affairs you meet about are affairs of the utmost
importance. You ought to watch close, and to be instant in
prayer; for you need much of the wisdom which cometh from above.

"One great matter is rightly to know to what particular office,
and to what particular part, Jesus Christ has called each of
you. For, I take it for granted, none of you will presume
to run before you are called, or have evidences of your own
conversion. Different persons have different gifts and graces.
Some are called to awaken; others to establish and build up.
Some have popular gifts fit for large auditories; others move
best in a more contracted sphere, and may be exceeding useful
in the private Societies. Those who are called to act in a
public manner, I think, ought to give themselves wholly to the
work, and go out without purse or scrip. Their Master will
bear their charges. Others, who can only visit privately, may
mind their secular employ, and give their leisure time to the
service of the Church. Some of you are ministers of the Church
of England; but, if you are faithful, I cannot think you will
continue in it long. However, do not go out till you are cast
out; and, when cast out for Jesus Christ's sake, be not afraid
to preach in the fields. And whilst you remain in, O let not the
children of God starve for want of the sacrament, though they
may belong to another parish. The canon which forbids giving it
to _strangers_ was only to prevent persons coming unprepared,
without the minister's knowledge. It is regarded by none of the
clergy; and nothing but the enmity of the old serpent excites
them to mention it to any of you. For my own part, I should
think it an honour to be put into the spiritual court, and to
be excommunicated, for giving the children of God the sacrament
at my church, when they cannot have it elsewhere. The Spirit of
Christ and of glory, I am sure, would rest upon my soul.

"As for those who are not ordained, I cannot say much, only pray
that each may take his proper place. If Brother Lewis could come
over and help us, it would be well. The Church here wants more
labourers. It is proper, somebody should be always in Wiltshire
and Kingswood. I wish also you could meet monthly; if not all
together, yet in little bodies, as you lie nearest to each
other. I am about to settle a monthly meeting in Bristol and
London, where correspondents' letters are to be read, and prayer
made accordingly. If you had monthly meetings, each exhorter or
labourer might communicate his success; an abstract might be
sent to England; and we, in return, would send you an abstract
of our affairs. Unity would thereby be promoted, love increased,
and our hands strengthened.

"All this may be done without a formal separation from the
Established Church, which I cannot think God calls for as yet;
only, I think, if a brother or sister has a mind to communicate
among the Dissenters, and has freedom to receive in the Church
too, they ought to be left at their liberty.

"Thus, my dear brethren, I have given you what occurred to my
mind. I am ashamed whilst I am writing, knowing my insufficiency
to advise. But you will accept in love, from one who desires
to be the servant of all. It may be, hereafter, God may bring
me to you, and we may enjoy sweet fellowship together. In the
meanwhile, I commend you to God, and to the word of His grace.
I entreat your most earnest prayer in behalf of, dear brethren,
your most affectionate, though most unworthy, brother and
servant,

"GEORGE WHITEFIELD."[503]

[503] _Evangelical Magazine_, 1826, p. 469.

There is much in this important letter which deserves attention; but the intelligent reader can easily form his own opinions on the topics it embraces.

As usual, Whitefield was greatly occupied with his Orphan-house affairs. His scheme, as he himself originally propounded it, was benevolently comprehensive.

"An orphan house," he wrote in 1739, "is much wanted at
Savannah; for there are many orphans, who, now being obliged to
live in the families about town, lose all the advantages they
receive at school.

"Besides, it will be a great encouragement to people to go
to the colony, when they are assured their children will be
provided for after their decease; and it will be an unspeakable
comfort to parents already there, who fear nothing so much as
having their children left destitute when they are dead.

"Further, if the Indians, who live near the town, can be
persuaded to send their children, it seems to be the only
probable means to bring about their conversion.

"It may be further considered, that the children, to be
maintained in the Orphan House, are to be bred up to manual
labour from their very infancy; and that the persons to be
employed in their education, it is to be hoped, have the glory
of God at heart, and desire no other gratuity than food and
raiment.

"Part also of the Orphan House is to be set apart for an
infirmary, where sick servants and poor people, who now are
in great danger of perishing for want of necessaries, are
to be taken in and provided for; which must be a great ease
and assistance, not only to the servants, but to masters and
mistresses of families, who cannot afford to have physicians, or
to furnish sick servants with things convenient."[504]

[504] Preface to "Account of Money received and expended for the
Poor of Georgia."

All must admit the benevolent character of Whitefield's project. The difficulties he had to encounter were enormous. Again and again, he was in danger of being arrested for the debts that he had incurred in the erection of his large building. Providence, however, provided for his necessities; and now his Orphanage was opened, and his plans were being carried out. He had many friends; but he also had some enemies. Among the latter was a Mr. Nesbit, who had recently returned to England from Carolina, where he had lived thirty years. In three letters, published in the _Scots' Magazine_ for 1741, Mr. Nesbit alleged, that "the extraordinary expense, in building the Orphan House, might have been saved, by appropriating one or more of the empty houses in Savannah," where Whitefield "might have had his choice of hundreds." Mr. Nesbit continues: "The colony of Georgia has been dwindling away for two or three years past, by reason of the oppressions the people have suffered. Of the thousands sent over by the Trustees, only a few families remain, and they are waiting an opportunity to get out of the arbitrary government of the place. Savannah is now two-thirds desolate; and, except the few people in that town, there is scarce an inhabitant within sixty or seventy miles of the Orphan House. Of what use can an hospital be in a desert and abandoned country? or how can such a house be maintained in that situation, exposed to Spaniards, Indians, and runaway negroes?" Another of Mr. Nesbit's complaints was that Whitefield had "paid £3 for each cow and calf, whereas the price in Carolina was only thirty shillings;" and that the keeping of his live stock was costing twice as much as it ought to cost. "Thousands of pounds," says the censor, "have been expended on the Orphan House, and it is not above half finished. Mr. Whitefield has paid twice as much for his boards, planks, and scantlings, as he should have done."

It is not unlikely that simple-minded Whitefield was cheated by the worldly-wise colonists with whom he had business transactions; but that he did his best cannot reasonably be doubted. Nesbit's letters were published while Whitefield was in Scotland, and was making collections for the Orphanage. Whitefield wrote two replies, one dated September 26, and the other October 3, 1741; and both were published in the _Scots' Magazine_. A brief extract from the second must suffice. In answer to the allegation that the expense of building might have been saved by using empty houses in Savannah, Whitefield writes:--

"I tried this experiment while the Orphan House was building.
I gave Mr. Douglas £35 a year for his house, the largest in
Savannah. I had the use of the parsonage, the Germans' house,
and another house besides; all of which, put together, were
scarcely sufficient; and, if I had had to pay rent for them all,
they would have cost upwards of £50, if not £60, per annum.
Judge you, then, whether it was not better to build one large,
convenient house, than to be at such an annual expenditure for
rent, and to undergo the inconvenience of living in separate
houses.

"I fear you have been misinformed that, excepting a few people
in Savannah, there is scarce an inhabitant within sixty or
seventy miles of the Orphan House; for, within four or five
miles, there are Mr. Fallowfield's plantation, Mr. Parker's
plantation (both magistrates of Savannah), Colonel Stevens's
plantation, Mr. Mercer's plantation, with some others a little
farther distant; besides three hundred Saltzburghers not above
forty miles distant from us."

Whitefield adds:--

"The Orphan House has been the support of the northern parts of
the colony. It has been the means of bringing several children
out of a state little better than slavery. It has enabled many
a man to pay his debts. Above all, it has been the means, under
God, of bringing many a poor soul to the knowledge of the Lord
Jesus, which was my chief end in building it. Whilst I have this
single end in view, I fear neither Spaniards' swords, nor the
scourges of men's tongues. My motto is 'the Burning Bush.' You
know, that burnt, but was not consumed."

Such was a part of Whitefield's answer to Mr. Nesbit. At the end of the year, he published "An Account of Money received and disbursed for the Orphan House in Georgia" (8vo. 45 pp.), with a preface, dated December 23, 1741. Extracts from this have been already given; but, as a further refutation of Mr. Nesbit's allegations, the following extract from a letter, written by a gentleman from Boston, who had visited the Orphan House, will, it is hoped, interest the reader. The letter is dated "Bethesda, January 1, 1742."

"The Orphan House is pleasantly situated, and, with the
buildings belonging to it, presents a much handsomer prospect
than is given by the draught annexed to the public accounts. The
great house is now almost finished; and nothing has hindered but
the want of glass, which they daily expect from Bristol, and
some bricks to carry up another stack of chimneys, which would
have been done before, if a vessel that was bringing bricks and
other stores had not been taken by the Spaniards. They have
cut a fine road to Savannah, through a thicket of woods; and,
that it might be passable, were obliged to make ten bridges and
crossways. They have also cleared forty acres of land, twenty of
which were planted the last year; the other twenty were for the
benefit of the air. They have also a large garden at the front
of the house, brought into pretty good order. If the colony be
allowed negroes, as it is thought it must and will be, they
can, with about twenty negroes to manure the plantation, which
contains five hundred acres, raise much more provision than a
larger family than this can expend. They have already a fine
live stock; and, in a few years, it is to be hoped, they will be
able to support themselves.

"The economy observed here is as follows: The bell rings in the
morning at sunrise, to wake the family. When the children arise,
they sing a short hymn, and pray by themselves. Then they go
down to wash, and, by the time they have done that, the bell
calls to public worship, when a portion of Scripture is read
and expounded, a psalm sung, and the exercise begun and ended
with prayer. Then they breakfast, and afterwards go, some to
their trades, and the rest to their prayers and schools. At
noon, they all dine in the same room, and have comfortable and
wholesome diet provided. A hymn is sung before and after dinner;
then, in about half an hour, to school again; an interval which
affords time enough for recreation. A little after sunset, the
bell calls to public duty again, which is performed in the same
manner as in the morning. After that they sup, and are attended
to bed by one of their masters, who then prays with them. On
the Sabbath day, they all dine on cold meat provided the day
before, that none may be kept from public worship, which is
attended four times a day in summer, and three in the winter.
The children are kept to reading between whiles. Many have
reported that the place is very unhealthy; but I believe it is
quite otherwise; a remarkable proof of which is, that not one
of the family has died, and but three or four in the hospital.
Many, who now think the erecting of the Orphan House a mad
scheme, would alter their sentiments were they here. Innumerable
difficulties have been overcome, and affairs now wear a pleasant
aspect. Upon the whole, I think the institution to be of God;
therefore, it doth and will prosper."

The reader has here as full a description of the Orphan House in 1741, as can well be given.

Nearly all the printed attacks on Whitefield, during the year 1741, have been already noticed; but it may be added, that, in this year, the following tracts were published by his friend Wesley, not exactly against Whitefield, but against the doctrines he held:--1. "Serious Considerations on Absolute Predestination. Extracted from a late Author."[505] (12mo. 24 pp.) 2. "The Scripture Doctrine concerning Predestination, Election, and Reprobation. Extracted from a late Author." (12mo. 16 pp.) 3. "A Dialogue between a Predestinarian and his Friend." (12mo. 7 pp.) 4. "Christian Perfection: a Sermon preached by John Wesley, M.A., Fellow of Lincoln College, Oxford." (12mo. 12 pp.)

[505] The "late author" was Robert Barclay. Wesley says, "We
presented a thousand of Barclay to Mr. Whitefield's congregation on
Sunday, April 19, 1741." (Wesley's Works, xii., p. 102.)

The Bishop of London, also, in his Charge to the Clergy of his Diocese, had a fling at the erratic evangelist, telling his reverend brethren, that, Whitefield had slandered the Church and clergy; for he had "publicly spread and avowed, in a very unworthy and licentious manner, that the generality of the clergy of the Church of England were shamefully remiss and negligent in the _pastoral_ office."

And once more: An anonymous author published an 8vo. pamphlet of thirty-six pages, with the title, "The Controversy concerning Free-will and Predestination, set in a _true light_, and brought to a _short issue_. Recommended to Mr. Whitefield and his followers." In his preface, the writer taunts Whitefield "as an oracle, most _implicitly_ believing that he is _inspired_ by the Holy Ghost." He continues: "With undaunted assurance, Mr. Whitefield takes upon him to instil this abominable doctrine of Predestination into his hearers and admirers--a doctrine which runs counter to revelation, and to the blessed nature of God; which depreciates the merits and satisfaction of Jesus Christ in the grand atonement; which sets the Divine attributes out of harmony; which makes prayer useless, and the command to pray an imposition; which makes God partial, arbitrary, despotic, unjust, and cruel; and which makes the Christian priesthood and sacraments, at least, insignificant. Who can reasonably doubt, that there is a plot of Satan and his emissaries, to promote infidelity by this; and, perhaps, to make way for popery, on the principle, _Divide et impera_--divide and govern"?

The author dates his pamphlet, "November 24, 1741," and concludes it with the following lines:--

"Why is this _wrangling world_ thus _toss'd_ and _torn_?
_Free-grace_, _free-will_, are both together born.
If God's _free-grace_ rule in and over me,
His _will_ is _mine_, and so my _will_ is _free_."

Whitefield closed the year 1741 in Bristol, and spent nearly the whole of the first month of 1742 in the same city. He preached twice every day; and was still ardently desiring holiness. At the beginning of the year, he went to hear Charles Wesley preach; and he also commenced the monthly meeting, which he had mentioned in his letter to the Welsh evangelists. Hence the following to a friend, in London:--

"BRISTOL, _January 2, 1742_.

"My soul is thirsting after the Redeemer's love. I care not how
the old man be crucified, and cut to pieces, so that I may put
on the new man, which is created after God in righteousness and
true holiness. Great, very great things has Jesus done for me,
a worthless worm; but I see infinitely greater things lying
before me. There is an inexhaustible fulness in Jesus Christ,
out of which I hope to draw to the endless ages of eternity. Oh
the meekness, the love, and purity in Jesus! Why should we be
dwarfs in holiness?

"Yesterday I went to hear Mr. Charles. I believe the Lord helped
him in some parts of his discourse. I would be free; I would
meet more than half-way; but we are all too shy. The Lord fill
his soul with more of the disinterested love of Jesus!

"To-night, I begin a general monthly meeting to read
corresponding letters. Pray, give thanks for the success of the
gospel in my unworthy hands."

Whitefield left Bristol on January 22, and on the same day preached twice at Tockington, a small village in Gloucestershire. On the 23rd, he preached "to many thousands at Stroud, with wondrous power." On the 25th, he reached Gloucester, where he remained a fortnight, preaching twice, and sometimes oftener, every day. The following are extracts from letters, written during this visit to his native city. To John Cennick, in London, he wrote:--

"GLOUCESTER, _January 28, 1742_.

"Our congregations here are larger than at Bristol. The word
proves sharper than a two-edged sword. Every sermon is blessed.
I am just now going to Chalford. To-morrow, I expect my wife.
Sinless perfection, I fear, will be propagated in these parts.
The Lord, in His due time, will root out that pernicious weed.
God willing, I shall examine Hampton Society to-night. I think
to do the same in Wiltshire. I want to be in London as soon as
may be."

On the same day, he wrote to Gilbert Tennent:--

"God has been very good to me since my arrival in England. I
found, when I came at first, I had all my work to begin again.
Brother Wesley had so prejudiced the people against me, that
those who were my spiritual children would not so much as come
and see me. Nay, they have gone by me, whilst preaching in
Moorfields, and stopped their ears. I was also embarrassed by
Brother Seward's death. He died without making any provision for
me; and, at the time, I was much indebted for the Orphan House.
All this was to humble me, and prepare me for future blessings.
The Lord has enabled me, blessed be His name! to keep steady
to my principles and usual practice. A new and numerous church
has been raised in London. In Essex, the Lord was wonderfully
with me. Everywhere, the congregations increase. In Bristol, God
enabled me to fight my way through. We have hired a large room,
and have expounded there twice a day. In Scotland, the work,
for its beginning, is greater than in New England. Through the
tender mercies of our God, I have been carried, as on eagles'
wings, through a variety of outward and inward troubles, the
greatness of which none knows but God and my own soul. I am glad
that matters are settling so amicably at Philadelphia. What a
pity it is that we should fall out in the way to heaven! I would
do anything except defiling my conscience, and giving up what I
think is truth, to prevent it. The Associate Brethren are much
to be blamed. I never met with such narrow spirits."

To a friend, at New Brunswick, he remarked:--

"What have you to do but to walk humbly with your God, and daily
to aspire after the whole mind that was in Jesus? I find but
few truly labouring after this. For my own part, I am ashamed
to think how unlike I am to my Saviour. I see such beauty in
Him, that I long to be conformed to His image. Blessed be God!
the work in our hands everywhere increases. I am supported and
encouraged, quickened and comforted, day by day. Jesus loves and
blesses me."

On February 5, he wrote again to Gilbert Tennent:--

"REVEREND AND DEAR BROTHER,--On Tuesday, I received yours. I
thank you for your kind caution. My mistakes often humble me.
Never did Jesus send out a more weak and worthless wretch. I
have not freedom now to continue writing a journal, as usual. I
shall proceed, for the future, in a more compendious way."

Whitefield here makes a statement of great importance. From December 28, 1737, to March 11, 1741; he had written a copious journal of his experiences, labours, and successes; and had published far more of it than was expedient. Both friends and foes--in England, Scotland, and America--had assailed him on this account, and not without reason. Even he himself acknowledged the justice of these attacks, when, in 1756, he published a new edition of his Journals, "revised, corrected, and _abridged_." Unfortunately, in an evil hour, he resolved to throw aside his diary. Yes, _unfortunately_; for it cannot be denied, that, diaries, properly written, by remarkable men, like Whitefield, are an incalculable boon. Who could have adequately appreciated Wesley's character, labours, and success, without his _Journals_? And, to some extent, the same may be said of Whitefield. There is a difference, however. Whitefield's long and numerous letters, unlike Wesley's, were autobiographical. His life cannot be written without his letters; but with them such a work is not impossible. From his return to England in 1741, he ceased to write Journals; but, to the end of life, he never lost his passion for writing about himself, in correspondence with his friends.

One of the Oxford Methodists, the Rev. William Chapman, was settled as a clergyman in Bath; and, to him, Whitefield addressed the following:--

"GLOUCESTER, _February 5, 1742_.

"MY DEAR FRIEND AND BROTHER,--Yesterday, I preached three times,
and visited a private Society in the evening. To-day, I was
enabled to preach three times, with great power. Here there is
such an awakening, as I never saw in these parts before. It is
pleasant to hear the people come and tell how God wrought upon
them by my unworthy ministry two years ago. The fruits of the
Spirit are now apparent in their lives. Letters from Scotland
bring blessed tidings, as also from Philadelphia. O the blessed
effects of field preaching! O that I were humble, and thankful!
Help me, my dear friend, to entreat the Redeemer to make me as
a little, a _very little child_. At the beginning of next week,
I hope to be in Bath; but cannot tell exactly the day. I thank
my friends for their kind intention to meet me; but I had rather
avoid it. The less parade the better. Let us stand still, and
see the salvation of God. He will not bless what doth not come
from Himself."

Whitefield seems to have spent about a fortnight in Bath and its neighbourhood. He then set out for London, and, on the road, wrote the following almost ecstatic letter to a distinguished lady with whom he had become acquainted in Scotland. Lady Mary Hamilton was sister to William, third Marquis of Lothian, the Countess of Home, Lady Cranstown, and Lady Ross. Her ladyship's mother was daughter of Archibald Campbell, the unfortunate Earl of Argyll, who was beheaded in 1635. She had married Alexander Hamilton of Ballincrieff, member of Parliament for the county of Linlithgow, and Post-Master General of Scotland. Mr. Hamilton, as well as his wife, was partial to Whitefield's preaching, and always received him at his house with every mark of polite attention. For six-and-twenty years, until her death, in 1768, Lady Mary was one of Whitefield's correspondents.[506] His letter to this noble lady cannot fail to be read with interest.

[506] "Life and Times of the Countess of Huntingdon," vol. i., p.
101.

"THALES, NEAR READING, _February 23, 1742_.

"HONOURED MADAM,--I am now upon the road to London. This
morning your acceptable letter came to hand. Though somewhat
wearied, I would fain answer it before I retire to rest.

"Blessed be God! who causes your ladyship to be never less
alone, than when alone. O Madam, what a Comforter is the Holy
Ghost! What sweet company is Jesus Christ! What a privilege is
it to have fellowship with the great Three-One! A world lying in
wickedness knows nothing of it. Everything yields comfort when
the Spirit breathes upon it.

"I am amazed that God should work by my hands; but Jesus is
love. He yet delights to honour me. I have lately seen the
Redeemer riding in His strength, and getting Himself the victory
in poor sinners' hearts. O that our Jesus may set the world in
a flame of love! Hasten that time, O blessed Jesus! O let Thy
kingdom come!

"I have heard from my dear orphans to-day. They have been
reduced to straits; but the Lord has stirred up a wealthy friend
or two to assist them. I find there has been a fresh awakening
among them. I am informed that twelve negroes, belonging to
a planter lately converted at the Orphan House, are savingly
brought home to Jesus Christ.