Chapter I: Part 1

The Life of the
Rev. George Whitefield

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Illustration: REV{D}. GEORGE WHITEFIELD, B.A.
AGED 54

Engraved by J. COCHRAN.

THE LIFE

OF THE

REV. GEORGE WHITEFIELD,

B.A., OF PEMBROKE COLLEGE, OXFORD.

BY

REV. L. TYERMAN,

AUTHOR OF
“THE LIFE AND TIMES OF THE REV. SAMUEL WESLEY, M.A.,
RECTOR OF EPWORTH;”
“THE LIFE AND TIMES OF THE REV. JOHN WESLEY, M.A.;”
AND “THE OXFORD METHODISTS.”

_IN TWO VOLUMES._

VOL II.

London:
HODDER AND STOUGHTON,
27, PATERNOSTER ROW, E.C.

MDCCCLXXVII.

Hazell, Watson, and Viney, Printers, London and Aylesbury.

GENERAL CONTENTS.

VOL. II.

SECOND VISIT TO SCOTLAND.

JUNE TO OCTOBER, 1742.

Marvellous Work of God――Revivals at Cambuslang, Kilsyth,
etc.――Letter to Lord Rae――Erection in the Hospital Park,
Edinburgh――Great Commotions――Opposition of the “Associate
Presbytery”――Mr. Robe’s Answer――Letter to Ebenezer Erskine――
Public Fast――Anti-Whitefieldian Declaration――Letter
from Gentleman in Boston――Hostile Pamphlets――Pamphlet by
Whitefield on New England Revival――Whitefield’s Financial
Report of Orphan House――Letter to Rev. Mr. Willison――
Young Truants――Invasion of Georgia――Whitefield’s Chaplain
and Surgeon Imprisoned――Letter to Trustees of Georgia――
Whitefield’s Vindication of himself――Methodism in Wales――
Whitefield’s Letter to his Mother――Second Visit to
Cambuslang――The Moravians――Letter to Habersham――Revivals in
Scotland――Letter to Colonel Gardiner――Whitefield and Wesley
Reconciled――Collections in Scotland, 1–35

IN ENGLAND AND WALES.

NOVEMBER, 1742, TO AUGUST, 1744.

Letter to Habersham――Aristocratic Hearers――Letter to Lady
Frances Gardiner――Rev. John Meriton――Persecution in Wales――
John Cennick in Trouble――Letter to Bishop Sherlock――Orphan
House――Letter to Ingham――Letter to Colonel Gardiner――
Letter to Hervey――Methodism in Wales――Whitefield in
Gloucestershire――Second Conference of Calvinistic
Methodists――Rev. Howell Davies――Whitefield elected
Moderator――Tour in Wales――David Taylor――In West of England――
Association at Trevecca――Rev. Richard Thomas Bateman――Thomas
Adams――Persecution at Minchin Hampton――John Syms――Proposed
Conference――Separation from Church――Narrow Escape――Dissenters
Alarmed――Birth of Son――In Devonshire and Cornwall――Letter to
Howell Harris――Wiltshire Societies――In Staffordshire, etc.――
Association at Watford――Whitefield’s Poverty――Death of his
Child――Trial at Gloucester Assizes――Fly-Sheets of Bishop of
London――Whitefield’s Answers――A Furious Pamphleteer――Rev.
Thomas Church――Fine Picture of Enthusiasm――Bishop Smalbroke’s
Charge――Whitefield’s Answer――Brutal Treatment at Plymouth――
Labours at Plymouth――Rev. Henry Tanner――Rev. David Crossly――
Thomas Beard――Methodist Soldiers――The _Christian History_――
Whitefield’s Preachers――Outrages at Exeter, 36–119

THIRD VISIT TO AMERICA.

AUGUST, 1744, TO JUNE, 1748.

Dangerous Voyage――Whitefield Ill――Prince’s _Christian
History_――Sir William Pepperell――Letter by Whitefield’s
Wife――Dr. Timothy Cutler――Rev. Charles Chauncy, D.D.――Rev.
Zachary Grey, D.D.――Whitefield’s Answer to Chauncy――Hostile
Publications――Friendly Publications――Summary――Whitefield
in Boston――A Convert――Rev. Thomas Prince――Paper Warfare――
Cennick’s Secession――Cape Breton Expedition――Sermon in a
Thunderstorm――Brainerd――Receipts and Disbursements for Orphan
House――Bickerings ――Associations of Calvinistic Methodists――
Whitefield’s Preachers――Outrage at Plymouth――Whitefield’s
Loyalty――In Maryland――In Virginia――Rev. Samuel Davies――Rev.
Samuel Finley, D.D.――Countess of Huntingdon――Whitefield
a Slave-Owner――Loss of Health――Letter to Cennick――Again
Itinerating――Letter to John and Charles Wesley――Rev. Samuel
Moody――Hunting after Sinners――Visit to Bermudas――Voyage
Home――The Revival in America, 120–185

THREE YEARS IN GREAT BRITAIN AND IRELAND.

JULY 1, 1748, TO AUGUST 29, 1751.

Popularity in London――Lady Huntingdon and the Calvinistic
Methodists――Whitefield as Moderator――Resolves not to
found Societies――Ceases to be Moderator――Howell Harris
his Successor――New Scheme――Whitefield becomes Lady
Huntingdon’s Chaplain――Earl of Bath――Earl of Chesterfield――
Lord Bolingbroke――Dr. Stonehouse――Whitefield in Scotland――
Synod of Glasgow――Proceedings of other Synods, and of the
Associate Presbytery――Bishop Lavington Enraged――Persecution
in Wales――Whitefield Visits Dr. Watts――Thomas Olivers
Converted――Whitefield wishes to have Slaves――Letter to Dr.
Doddridge――Aristocratic Hearers――Dr. Stonehouse afraid to
become a Methodist――Whitefield in the West of England――Rev.
Andrew Kinsman――Mr. Robert Cruttenden――A Reverend Slanderer――
John Sladdin’s Pamphlet――Whitefield and Bishop Lavington――
“_The Devil’s Castaways_”――Whitefield at Portsmouth――In
Wales――An Indigent Minister――New Jersey College――College
of Philadelphia――Franklin on Reformations――Rev. Robert
Robinson――Letter to a Bishop――Bishop Lavington’s “Enthusiasm
of Methodists and Papists Compared”――Rev. George Thompson――
At Exeter――Letter to Hervey――Tour to the North of England――
Wesley and Grace Murray――Another Tour――Colonel Galatin――
Methodism in Dublin――Persecution at Cork――New Year’s Sermon――
Rev. William Baddiley――Dr. Andrew Gifford――Persecution in
Ireland――Whitefield helping Wesley――Government of Georgia――At
Gloucester, etc.――Letter to Franklin――In Cornwall――New Jersey
College――At Northampton――Persecution at Rotherham――Rev.
John Thorpe――“Ingham’s Circuit”――In Scotland――James Nimmo,
Esq.――Old Friends Meet again――Rev. Martin Madan――Rev. Moses
Browne――Memorable Visit――Methodism in Canterbury――Letter on
Marriage――Original Letter by Gilbert Tennent――Moses Browne
Embarrassed――“A House of Mourning”――Hostile Publications――
Whitefield on Slavery――In Ireland――Original Letter by
Whitefield’s Wife――Leaving England, 186–277

FOURTH VISIT TO AMERICA, AND RETURN TO ENGLAND.

SEPTEMBER, 1751, TO MARCH, 1754.

In America――Letter on Wesley――Sudden Return to England――
Original Letter to Blackwell――Tour to West of England and
Wales――Letter to Franklin――Success in Scotland――In Yorkshire,
etc.――John Edwards and Dublin Methodists――The Orphan House――
John and Charles Wesley――The New Tabernacle ――The Moravians――
Whitefield’s Hymn Book――Specimens of Preaching――Foundation
Laid of New Tabernacle――Methodism in Norwich――Whitefield’s
“Expostulatory Letter” to Zinzendorf――Letters by James Hutton,
Peter Bohler, and Count Zinzendorf――Andrew Frey’s Pamphlet――
Letter to John Syms――New Tabernacle Opened――Tour to
Scotland――Glasgow Playhouse――Glorious Seasons in Yorkshire――
Another Tour――Norwich Tabernacle――Bristol Tabernacle――Wesley
dangerously Ill――Letters concerning――Visit to England of
Gilbert Tennent and Samuel Davies――New Tabernacle paid for,
278–324

FIFTH VISIT TO AMERICA.

MARCH, 1754, TO MAY, 1755.

Popery in Lisbon――Learning Lessons――Arrival in America――
Itinerating――New Jersey College――Government of Georgia――
Scenes at Boston, etc.――Revival in Virginia――Visit to Orphan
House――Return to England, 325–340

EIGHT YEARS IN THE UNITED KINGDOM.

1755 TO 1763.

Evangelical Clergymen――Trying to Serve a Friend――Whitefield’s
“Communion Morning’s Companion”――Death of Lady Anne
Hastings――Cornelius Winter――Methodists at Norwich――Wesley and
Hervey――Charles Wesley’s Poem on Whitefield――Commencement of
the “Seven Years’ War”――Tour to Newcastle――Long Acre Chapel――
Bishop Pearce――Letters to――Long Acre Riots――Archbishop
Herring on Whitefield and Wesley――Threatening Letters――
Advertisement in _London Gazette_――Whitefield’s “Address to
Persons of All Denominations”――National Alarm――Collection
on Fast-Day――Tottenham Court Road Chapel――Rev. Dr. Thomas
Haweis――Wesley’s Letter to William Law――Franklin’s Novel
Scheme――Visit to a Murderer――Tour to Scotland――Rev. John
Fawcett, D.D.――Samuel Whitaker――Labours in Scotland――Helping
Charles Wesley――Rev. Henry Venn――Congregations in London――
Faithful Preaching――Balaam-like Pamphlets――Shuter, the
Comedian――Memorable Visit to Scotland――Thomas Rankin――Visit
to Ireland――Nearly Murdered――Methodist Clergymen――“Mission
Week” at Cheltenham――Death of Belcher and Burr――Whitefield’s
Health Failing――Almshouses at Tottenham Court Road Chapel――
Letter to Professor Francke――Journey in One-Horse Chaise――
“Spiritual Routs”――Rev. Robert Robinson――Visit to Berridge――
In Scotland――Thanksgiving Sermons――Return to London――Death
of Hervey――Dr. Free――Remarkable Meetings――Lady Huntingdon and
Methodism in Brighton――Whitefield Publishes a Sermon by John
Foxe, the Martyrologist――Seven Weeks in Scotland――The Orphan
House――Rev. Samuel Clarke’s “Annotations”――Three Thanksgiving
Sermons――Sermon Against Theatres――Enlargement of Tottenham
Court Road Chapel――Whitefield Publishes a Pamphlet on
“Russian Cruelty”――Collections on Fast-Day――Riot at
Kingston-on-Thames――Earl Ferrers――Burial of an Executed
Felon――Preaching Journeys――Samuel Foote――“The Minor”――
Large Number of Disgraceful Pamphlets Published――Madan’s
Letter to Garrick――Painful Year――Foote after Whitefield’s
Death――Sermons and Collections on Fast-Day――Berridge
Helping Whitefield――Whitefield seriously Ill――Scurrillous
Publications――Jonas Hanway――Bishop of Lincoln――At Bristol――
Trip to Holland――Wesley’s Conference at Leeds――In Scotland――
In the West of England――Relieving the Poor――Trying to Settle
his Affairs――Whitefield’s Trustees――A Farewell Sermon――
Extracts from other Sermons――Volume of Sermons, Published by
Gurney――Answer to Bishop Warburton’s “Observations”――Tour to
Scotland――Embarks for America, 341–466

SIXTH VISIT TO AMERICA.

JUNE 4, 1763, TO JULY 8, 1765.

At Sea――Pastoral Letter――At Philadelphia――Prevented Going to
his Orphan House――At New York――Letter to Charles Wesley――At
Boston――Harvard College――Dr. Wheelock’s School――The Orphan
House――Again at New York――At Philadelphia――Letter to Wesley――
The “New Lights”――Arrival at Savannah――Proposal to Convert
the Orphan House into a College――Memorials――Orphan House
Accounts――At Bethesda――Tour to Philadelphia――Embarks for
England――John Harman――_Lloyd’s Evening Post_, 467–486

WHITEFIELD’S LAST FOUR YEARS IN GREAT BRITAIN.

JULY 7, 1765, TO SEPTEMBER 5, 1769.

Health not Improved――Supplies for his Chapels――Important
Letter――Lady Huntingdon――Chapel at Bath――Memorial to
George III.――Whitefield a Peacemaker――Methodists at
Sheerness――“Brilliant Audiences”――Samson Occum――Thomas Powys,
Esq.――“Quadruple Alliance”――John Fawcett begins to Preach――
Letter to Gustavus Gidley――Whitefield’s Loyalty――A Royal
Marriage――Fletcher of Madeley helps Whitefield――At Bath and
Bristol――Captain Torial Joss――Captain Scott――Rowland Hill――
“Lecture upon Heads”――_The Methodist and Mimic_――_The
Methodist_――Letter to Thomas Powys, Esq.――“Preface” to
Bunyan’s Works――Cornelius Winter――Winter’s Delineation of
Whitefield――Re-opening of Brighton Chapel――Rev. Richard de
Courcy――Another Preaching Tour――Services at Haverfordwest――
Letter by Fletcher of Madeley――Letter to Rowland Hill――
Chandler’s Proposal respecting Colonial Bishops――Whitefield’s
Correspondence with the Archbishop of Canterbury respecting
Orphan House――Proposal to make Orphan House a Public
Academy――Letters to Rowland Hill――Whitefield Attends Wesley’s
Conference――His Kindness to Wesley’s Preachers――Tour
to Newcastle-on-Tyne――A Burglary――Visit to Venn
at Huddersfield――Wesley’s Northern Societies――A Remarkable
Service――Troubles of Methodist Students at Cambridge――Death
of Earl of Buchan――The Young Earl of Buchan――Correspondence
with Benjamin Franklin――Trevecca College――Expulsion of
Oxford Students――Whitefield’s Letter to Dr. Durell――Hostile
Publications――Curious Engraving――A Felon Executed――Visit
to Tunbridge Wells――Letter by Rowland Hill――Death of
Whitefield’s Wife――Opening of Trevecca College――Whitefield
Ruptures a Blood-vessel――His Portrait――Remarkable Meetings
at Lady Huntingdon’s――Orphan House Enlargements――Opening
of Chapel at Tunbridge Wells――Extracts from Last Sermons in
England――Rev. George Burder――Gurney’s Volume of Whitefield’s
Sermons, 487–568

SEVENTH VISIT TO AMERICA.

SEPTEMBER, 1769, TO SEPTEMBER, 1770.

Embarks for America――Letter to Wesley――Detention in the Downs――
Ordination Service at Deal――Last Sermons at Ramsgate――Arrival
at Charleston――At Bethesda――Letter to Charles Wesley――
Memorable Day at the Orphan House――Whitefield’s Memorable
Sermon there――♦Orphan House Accounts――Rules for Orphan House
Academy――Subsequent History of Orphan House――Wesley’s Letter
respecting Orphan House――Happy――Another Gospel Tour――Meets
Wesley’s Missionaries――Rev. Dr. Kirkland――Preaching on
a Felon’s Coffin――A Rebuke――Whitefield’s Popularity――
Whitefield’s Preaching Places during Last Two Months of his
Life――His Last Letters――Riots at Boston――His Last Sermon――Rev.
Jonathan Parsons――Whitefield’s Death――His Funeral――Benjamin
Randall――Mourning at Savannah――Whitefield’s Corpse――His
♦Cenotaph――Proposed Monument――Visits to Whitefield’s
Sepulchre――One of his Bones Stolen――His Will――Elegies,
Charles Wesley’s, Cowper’s――Funeral Sermon by Wesley――Funeral
Sermons _Preached_――Funeral Sermons _Published_――Rev.
Jonathan Parsons on Whitefield――Dr. Pemberton on Ditto――Rev.
Henry Venn on Ditto――Toplady on Ditto――Rev. John Newton on
Ditto――The _Scots’ Magazine_ on Ditto――The _Pennsylvania
Journal_ on Ditto――Dr. Gillies on Ditto――Concluding Remarks,
569–635

INDEX.

NAMES OF PERSONS AND PLACES. 635–645

THE LIFE

OF

THE REV. GEORGE WHITEFIELD, B.A.

_SECOND VISIT TO SCOTLAND._

JUNE TO OCTOBER, 1742.

WHEN Whitefield arrived in Edinburgh, a minister told him, that, though seven months had elapsed since his departure, scarcely one of his converts had “fallen back, either among old or young.”[1] This was a remarkable fact; but there was also another, equally deserving notice. As already shewn, up to the time of Whitefield’s first visit to Scotland, the churches of that country, like those of England, were in the most deplorable condition. In many instances, ministers were unfaithful; in most instances, congregations were dead; and, as it respects the outside populace, it is not an extravagance to say, that, speaking generally, they were almost entirely regardless of religion, and were steeped in worldliness, frivolity, and vice. In the interval, however, between Whitefield’s first and second visits, a most marvellous work of God had taken place. How far Whitefield’s labours and influence, in 1741, had contributed to this, it, perhaps, would be presumptuous to say. So far as it concerns the cause of Christ, this is of little consequence. Every reader of the unvarnished facts will form his own opinion on the subject. Many of these facts have been already given; and others must now be mentioned. Cambuslang was then a small parish, about four miles from Glasgow; and here Whitefield had preached with amazing power and success only a few months before. The minister of Cambuslang――the Rev. William McCulloch――was a man of “genuine piety, and of considerable capacity; but had nothing particularly striking either in the manner or substance of his preaching.”[2] During most of the year 1741, he had strongly pressed on his congregation the nature and necessity of the new birth. In the third week of February, 1742, three days were specially employed in prayer. On the fourth day, Thursday, February 18, “about fifty persons came to Mr. McCulloch’s house, under convictions and alarming apprehensions respecting the state of their souls, and desiring to speak with him.” After this, numbers of others daily resorted to him, and he soon found it necessary to preach a sermon every day, and, after the sermon, to spend some time with the penitents, “in exhortations, prayers, and singing of psalms.” In less than three months, more than three hundred were converted. Though the parish was of small extent, and most of the people lived within a mile of Mr. McCulloch’s church, not fewer than twelve “societies for prayer” were begun by the converts. In the month of April, the Rev. Mr. Willison, one of Whitefield’s correspondents, visited the place, and wrote: “The work at Cambuslang is a most singular and marvellous outpouring of the Holy Spirit. I pray it may be a happy forerunner of a general revival of the work of God, and a blessed means of union among all the lovers of Jesus.”

Kilsyth, a small town, about twelve miles from Glasgow, was another place graciously visited by God’s good Spirit. Its minister, the Rev. James Robe, began a series of sermons on the new birth, as early as the year 1740; but nothing remarkable occurred until May, 1742, the month when Whitefield set out on his second visit to Scotland. At the beginning of the month, “societies for prayer were erected in the parish;” and, almost immediately, great numbers began to cry aloud for mercy. On May 16, after dismissing his congregation, Mr. Robe invited the penitents into his barn; but the numbers were so great, that the barn could not contain them: and, _nolens volens_, he was obliged to convene them in his kirk. He says, “I sung a psalm, and prayed with them; but, when I essayed to speak to them, I could not be heard, such were their bitter cries and groans. After this, I ordered that they should be brought to me in my closet, one by one; and, in the meantime, I appointed psalms to be sung with those in the kirk, and that the precentor and two or three of the elders should pray with the distressed.” Before the month ended,――that is, before Whitefield had arrived in Scotland,――the penitents at Kilsyth numbered nearly a hundred; and a similar work was begun, and was spreading in several neighbouring parishes, as Kirkintilloch, Auchinloch, Campsie, and Cumbernauld.[3] Such was the state of things, in this part of Scotland, when Whitefield and his wife reached Edinburgh, on Thursday, June 3, 1742.

One of his first letters, at Edinburgh, was addressed to Lord Rae, the death of whose wife had recently occurred. An extract from it will help to shew the spirit in which Whitefield began his work in Scotland.

“EDINBURGH, _June 4, 1742_.

“MY LORD,――Your lordship’s kind letter was put into my hands
yesterday. I heartily sympathise with you; but could not help
rejoicing on your honoured lady’s account, knowing she is now
entered into her blessed Master’s joy. Among Christians, death
has not only lost its sting, but its name. I never was so joyful
as I am now at the death of those who die in the Lord; and never
was so reconciled to living myself. Lately, in London, we had a
sister in Christ, whose last words were, ‘Holy, holy, holy.’ She
could say no more here; but our Saviour sent for her to finish
her song in heaven. I preached over her corpse; our Society
attended; and surely never did any triumph over death more
than we did that night. But your lordship may ask, ‘Why are you
reconciled to life?’ Because I can do that for Jesus on earth,
which I cannot do in heaven: I mean, be made instrumental in
bringing weary, heavy-laden sinners to find rest in His blood
and righteousness. If our Saviour were to offer either to take
me now, or to let me stay only to take one sinner more, I would
desire to stay to take the sinner with me.

“I hear of wonderful things in Scotland. I can only fall down
and worship. I have seen greater things than ever in England. I
expect to see far greater in Scotland. Our Lord will not let His
people be disappointed of their hopes.”

Whitefield was in Edinburgh, but where was he to preach? The question was soon solved. The following minute was passed at a meeting of the managers of Heriot’s Hospital, held on June 17, 1742: “The managers agree to erect seats in the Hospital Park for about two thousand people, part of which are to be covered with shades, and let out to the best advantage. It is further agreed, that, out of the profits arising from these seats, after paying all charges anent the same, a sum not exceeding £60 sterling shall be given to the Rev. Mr. George Whitefield, for defraying his charges during his continuance in this country.”[4] The seats, thus erected, were semicircular in form; those with shades were let at three shillings each for the season; and those without shades might be used by paying a halfpenny each for them, every time they were occupied. A few seats outside the railing were free; and the back seats within were permitted to be used by soldiers gratuitously. The money thus raised seems to have amounted to £260 3s., which was distributed as follows: For erecting seats, £80 4s.; for repairing the “park dikes,” £28 5s.; payment to the _tacksman_ of the park for damage done to the grass, £4 10s.; gift to Whitefield, £60; balance paid to the treasurer of the hospital, £87 4s.[5] Such was Whitefield’s cathedral in the metropolis of Scotland.

From the day of his arrival, he preached twice daily, expounded almost every night, and regularly visited the three hospitals.[6] On the 12th of June, in writing to his helper, John Cennick, he remarked: “Our Saviour deals most lovingly with me. I never enjoyed so much happiness in Him as now. Day and night, He is pleased to shine upon my soul. My success here is great. I am enabled to ‘be instant in season, and out of season,’ and to ‘reprove, rebuke, and exhort, with all longsuffering and doctrine.’”[7]

Of course, a little time was requisite to erect Whitefield’s open-air church; and hence, after spending twelve days in Edinburgh, he set out, on June 15, to Kilsyth, Cambuslang, and other places, in the west of Scotland. Previous to starting, he wrote, as follows, to the Rev. William McCulloch, minister at Cambuslang:――

“EDINBURGH, _June 8, 1742_.

“REVEREND AND VERY DEAR BROTHER,――I heartily rejoice at the
awakening at Cambuslang and elsewhere. I believe you will both
see and hear far greater things than these. I trust, that, not
one corner of poor Scotland will be left unwatered by the dew
of God’s heavenly blessing. The cloud is now only rising as big
as a man’s hand: in a little while, we shall hear a sound of an
abundance of gospel rain. God willing, I hope to be with you at
the beginning of next week.”

Whitefield spent more than a fortnight in this revival excursion to the west,――one of the most remarkable fortnights in his eventful life. Hence the following letters to his friends. The first and second were addressed to John Cennick.

“GLASGOW, _June 16, 1742_.

“Last Lord’s-day, I preached, in the morning, in the park at
Edinburgh, to a great multitude. Afterwards, I attended, and
partook of the holy sacrament, and served four tables. In the
afternoon, I preached in the churchyard, to a far greater number.
Such a passover, I never saw before. On Monday, I preached again
in Edinburgh. On Tuesday, twice at Kilsyth, to ten thousand; but
such a commotion, I believe, you never saw. O what agonies and
cries were there! Last night, God brought me hither. A friend
met me without the town, and welcomed me in the name of twenty
thousand. The streets were all alarmed. By three o’clock this
morning, people were coming to hear the word of God. At seven,
I preached to many, many thousands; and again this evening. Our
Lord wounded them by scores. It is impossible to tell you what
I see. The work flies from parish to parish. O what distressed
souls have I beheld this day! _Publish this on the housetop; and
exhort all to give thanks._”

In this letter, Whitefield’s wife added a postscript:――

“My husband _publicly declared here_, that, he was a _member
of the Church of England_, and a curate thereof; and, yet, was
permitted to _receive_, and _assist at the Lord’s supper_ in the
churches at Edinburgh.”[8]

“_June 19, 1742._

“Yesterday morning, I preached at Glasgow, to a large
congregation. At mid-day, I came to Cambuslang, and preached,
at two, to a vast body of people; again at six, and again at
nine at night. Such commotions, surely, were never heard of,
especially at eleven o’clock at night. For an hour and a half,
there was such weeping, and so many falling into such deep
distress, expressed in various ways, as cannot be described.
The people seemed to be slain in scores. Their agonies and cries
were exceedingly affecting. Mr. M’Culloch preached, after I had
done, till past one in the morning; and then could not persuade
the people to depart. In the fields, all night, might be heard
the voice of prayer and praise. The Lord is indeed much with me.
I have, to-day, preached twice already, and am to preach twice
more, perhaps thrice. The commotions increase.”[9]

On his return to Edinburgh, Whitefield wrote to a friend in London, as follows:――

“EDINBURGH, _July 7, 1742_.

“I arrived here, last Saturday evening, from the west, where
I preached all last week――twice on Monday, at Paisley; three
times each day, on Tuesday and Wednesday, at Irvine; twice on
Thursday, at Mearns; three times on Friday, at ♦Cumbernauld;
and twice on Saturday, at Falkirk, in my way to Edinburgh. In
every place, there was the greatest commotion among the people.
The auditories were very large, and the work of God seems to be
spreading more and more.

“Last Sabbath, I preached twice in the park at Edinburgh, and
once in the church, and I have preached twice every day since. A
number of seats and shades, in the form of an amphitheatre, have
been erected in the park, where the auditory sit in beautiful
order.

“I purpose going to Cambuslang to-morrow, to assist at the
communion; and shall preach at various places westward before
I return here.”

To John Cennick, he sent the following:――

“NEW KILPATRICK, _July 15, 1742_.

“Last Friday night, I came to Cambuslang, to assist at the
blessed sacrament. On Saturday, I preached to above twenty
thousand people. On the Sabbath, scarce ever was such a sight
seen in Scotland. Two tents were set up, and the holy sacrament
was administered in the fields. When I began to serve a table,
the people crowded so upon me, that I was obliged to desist,
and go to preach in one of the tents, whilst the ministers
served the rest of the tables. There was preaching all day,
by one or another; and, in the evening, when the sacrament was
over, at the request of the ministers, I preached to the whole
congregation of upwards of twenty thousand persons. I preached
about an hour and a half. It was a time much to be remembered.
On Monday morning, I preached again to near as many. I never
before saw such a universal stir. The motion fled, as swift as
lightning, from one end of the auditory to the other. Thousands
were bathed in tears――some wringing their hands, others almost
swooning, and others crying out and mourning over a pierced
Saviour. In the afternoon, the concern was again very great.
Much prayer had been previously put up to the Lord. All night,
in different companies, persons were praying to God, and
praising Him. The children of God came from all quarters. It
was like the passover in Josiah’s time. We are to have another
in two or three months, if the Lord will.[10]

“On Tuesday morning, I preached at Glasgow――it was a glorious
time――and, in the afternoon, twice at Inchannon. Yesterday
morning, I preached there again; and here twice. Every time
there was a great stir, especially at this place. A great
company of awakened souls is within the compass of twenty miles;
and the work seems to be spreading apace. I am exceedingly
strengthened, both in soul and body, and cannot now do well
without preaching three times a day.”

These were strange scenes. Much might be written respecting this remarkable work of God in Scotland; but want of space prevents enlargement. Those who wish for a full account, will do well to get, (if they can,) and read, “A Faithful Narrative of the Extraordinary Work of the Spirit of God, at Kilsyth, and other Congregations in the Neighbourhood. Written by James Robe, A.M., Minister of the Gospel at Kilsyth,[11] 1742.” (12mo. 224 pp.) The “_commotions_,” however, which Whitefield mentions, may be briefly noticed. They were severely criticised at the time; and even now deserve attention. What were they? Mr. Robe shall answer.

Besides the intense excitement among the penitents in general, about one in five of them “_came under_,” what Mr. Robe calls, “faintings, tremblings, or other bodily distresses.”[12] He writes: “The bodies of some of the awakened were seized with trembling, and fainting; in some of the women there were hysterics, and convulsive motions in others, arising from an apprehension and fear of the wrath of God.” Among those who were not physically affected, there were loud outcries for the mercy of God; and, among those who found peace with God, there were some who experienced great, though joyous, agitation. Mr. Robe remarks:――

“Some, who had been under deep apprehensions of Divine wrath,
and had sunk under a sense of their guilt, when the Lord opened
their hearts to receive Him as offered to them in the gospel,
were surprised with joy and admiration. Some cried out with a
loud voice, shewing forth the praises of the Lord. Others broke
forth into loud weeping, from a sense of their vileness and
unworthiness. Some had, for a time, their bodies quite overcome,
and were ready to faint, through the feeling of such unexpected
happiness. The countenances of others quite changed. There was
an observable serenity, a brightness, an openness, so that it
was the observation of some concerning them, that they had got
new faces.”[13]

This is not the place to enter into any elaborate defence or condemnation of such religious phenomena. They were not novel. Similar scenes had been witnessed, in Bristol, under Wesley’s ministry, only three years before; and, at this very time, and on a large scale, similar scenes were being witnessed, among the Presbyterians of New England. Of course, they were denounced, especially by the Erskines and their friends; but Mr. Robe, while not enamoured of them, endeavoured to explain them, shewing that they were the natural results of deep convictions and strong emotions; that exactly the same sort of thing had often happened in the history of the Christian Church; and that the Bible itself contained similar examples. One or two extracts, from Mr. Robe’s “_Preface_,” must suffice:――

“I seriously beg those who are prejudiced against this
dispensation of God’s extraordinary grace, and look upon it
as a delusion, to direct me and other ministers what we shall
answer the distressed persons of all ages, who come to us crying
bitterly that they are lost and undone, because of their sins.
Shall we tell them, that, their fears of the wrath of God are
all delusion? Shall we tell persons, lamenting their cursing,
swearing, Sabbath-breaking, and other immoralities, that, it is
the devil who makes them see these evils to be offensive to God,
and destructive to their souls? Shall we pray, and recommend
them to pray to be delivered from such delusions? It would be
worse than _devilish_, to treat the Lord’s sighing and groaning
prisoners at this rate. And, yet, such treatment is a natural
consequence of reckoning this the work of the devil, and a
delusion.”

In reply to “The Associate Presbytery”――the Church-reformers of the age――who bitterly denounced the work, and compared the converts to the Camisards,[14] Mr. Robe remarks:――

“My dear brethren, whatever bitter names you and your party give
us――whatever bitter reproaches you cast upon us――we take all
patiently. There are thousands of witnesses, that we return you
blessing for cursing, and that we pray for you, who despitefully
use us. We would lay our bodies on the ground, for you to go
over, if it could, in the least, contribute to remove your
prejudices, and advance the kingdom of our dear Redeemer; but
we cannot look upon the guilt you have brought upon yourselves,
without the deepest grief; and upon the opposition you give to
us in our endeavours to recover sinners out of the snare of the
devil, without the most zealous concern. You declare the work of
God to be the work of the grand deceiver. My dear brethren, for
whom I tremble, have you been at due pains to know the nature
and circumstances of this work? Have you taken the trouble to
go to any of these places, where the Lord has appeared in His
glory and majesty? Have you ever so much as written to any
of the ministers, to receive information from them? It is not
consistent with common justice to condemn them as deceivers; and
it is amazing rashness, to pronounce, without enquiry, that to
be the work of the devil, which, for anything you know, may be
the work of the infinitely good and holy Spirit. Is not this to
be like the scribes and Pharisees, who ascribed the miraculous
work of our Lord to Beelzebub? Are you not afraid lest you come
too near this sin?”

There is something profoundly mournful in all this. The Erskines were sincere, but sour. Their zeal to reform the Church of Scotland might be commendable; their opposition to the work of God cannot be too severely censured. They had been the friends of Whitefield. At their invitation, he, eleven months before, had come to Scotland; but, instead of co-operating with him, they almost immediately disowned him. Only a week after this, his second arrival in Scotland, he wrote a most friendly letter to Ebenezer Erskine; but, as will soon be seen, without good effect. The letter was as follows:――

“EDINBURGH, _June 10, 1742_.

“REVEREND AND VERY DEAR SIR,――The love which I bear you, for
my Master’s sake, constrains me to send you a line. It is some
concern to me, that our difference as to outward things should
cut off our sweet fellowship with each other. God knows, I
highly value and honour you. Reverend and dear sir, I do assure
you, I love you and your brethren more than ever. I applaud
your zeal for God; and, though, in some respects, I think it not
according to knowledge, and to be levelled frequently against me,
yet I feel no resentment, and should joyfully hear you and your
brethren preach. I salute them all; and pray our common Lord to
give us all a right judgment in all things. I hope the glorious
Emmanuel will be present at the sacrament, and will make Himself
known to you in breaking of bread. When I shall come to Stirling,
I know not. O when shall the time come, when the watchmen will
see eye to eye? Hasten that time, our Lord and our God! But,
perhaps, I am troublesome. Forgive me, reverend and dear sir,
being, without dissimulation, your younger brother and servant
in the gospel of Christ,

“GEORGE WHITEFIELD.”

What was the response to this loving letter? Exactly five weeks afterwards, on the 15th of July, “The Associate Presbytery” issued a document announcing a “Public Fast,” and the reasons for observing it. One reason was, that the “bitter outcryings, faintings, severe bodily pains, convulsions, voices, visions, and revelations,” connected with the revivals at Cambuslang and other places, were a proof that the work there was a delusion, and of the devil; and another was, “the fond reception given to Mr. George Whitefield, notwithstanding it is notoriously known, that he is a _priest of the Church of England_, who has sworn the _oath of supremacy_, and abjured the _Solemn League and Covenant_, and endeavours, by his _lax toleration principles_, to pull down the hedges of government and discipline, which the Lord has planted about His vineyard in this land.”[15]

This was bad enough to come from Christian men; but worse followed. A month later, there was published a pamphlet of thirty-two pages, of minute type, and closely printed, with the title, “The Declaration of the true Presbyterians within the Kingdom of Scotland, concerning Mr. George Whitefield, and the Work at Cambuslang.”

This pretentiously religious, but extremely malignant production begins as follows:――“The Declaration, Protestation, and Testimony of the suffering Remnant of the anti-Popish, anti-Lutheran, anti-Prelatic, anti-Whitefieldian, anti-Erastian, anti-Sectarian, true Presbyterian Church of Christ in Scotland.” Very sonorous, but very rancorous! Whitefield is branded as “an abjured, prelatic hireling, of as lax toleration principles as any ever set up for the advancing of the kingdom of Satan.” He is “a wandering star, who steers his course according to the compass of gain and advantage.” He is “a base English impostor, whom the enemies of Christ’s kingdom have chosen as their commander-in-chief, to lead the covenanted kingdom of Scotland back to Egypt and Babylon, to the bondage and slavery of Popery, Prelacy, and Sectarianism.” He is “the most latitudinarian, prelatic priest that ever essayed to confound, and unite into one, almost all sorts and sizes of sects and heresies with orthodox Christians.” His “foul, prelatic, sectarian hands” had administered the sacrament to Presbyterians. He “is not of a blameless conversation, as the Word of God requires all the ministers of the gospel to be, but is a scandalous idolater, being a member of the idolatrous Church of England, which resembles the idolatrous Church of Rome, in many of her idolatries.” He “is a poor, vain-glorious, self-seeking, puffed-up creature.” He “is a limb of Antichrist; a boar, and a wild beast, from the anti-Christian field of England, come to waste and devour the poor erring people of Scotland.” “In collecting such vast sums of money in Scotland, his insatiable covetousness is shewn; and it is evident, that, his design in coming is to pervert the truth, subvert the people, and make gain to himself, by making merchandise of his pretended ministry.” The pamphlet finishes by “protesting, testifying, and declaring against Whitefield, and all, of every rank, station, and degree, within the kingdom of Scotland, who, in any manner of way, have aided, assisted, countenanced, and encouraged him.” The last paragraph in this pious production is as follows:――

“And that this our Declaration, Protestation, and Testimony
may come to the world’s view, we do appoint and ordain our
emissaries, in our name, to pass upon the ―――― day of August,
1742, to the market-cross of ――――, and other public places
necessary, and there publish, and leave copies of the same,
that none may pretend ignorance thereof.

“Given in Scotland, upon the ―――― day of August, 1742.

“Let King Jesus reign,
And let all His enemies be scattered.”

Worse and worse; and yet there is more to follow. About the same time, there was published, in Edinburgh, “A Letter from a Gentleman in Boston, to Mr. George Wishart, one of the Ministers of Edinburgh, concerning the state of Religion in New England.” (12mo. 24 pp.) Three extracts from this production must suffice.

“The minds of the people, in this part of the world, had been
greatly prepossessed in favour of Mr. Whitefield, from the
accounts transmitted of him, as a _wonder of piety_, and a _man
of God_. Accordingly, when he came to Boston, about two years
ago, he was received as though he had been an _angel of God_,
yea, a _god come down in the likeness of man_. He was strangely
flocked after by all sorts of persons, and much admired by
the _vulgar_, both _great and small_. The ministers had him in
veneration, and, as much as the people, encouraged his preaching,
attending it themselves every day in the week, and mostly twice
a day. The grand subject of conversation was Mr. Whitefield, and
the whole business of the town was to run from place to place
to hear him preach. His reception, as he passed through this
and the neighbouring governments of Connecticut and New York,
was after much the same manner, save only, that he met with no
admirers among the clergy, unless here and there one, anywhere
but in Boston. You ask, What was the _great good_ this gentleman
was the instrument of? I answer, Wherever he went, he generally
moved the passions, especially of the younger people, and
females; the effect whereof was a great talk about religion,
together with a disposition to be perpetually hearing sermons,
to the neglect of all other business. In these things _chiefly_
consisted the goodness so much spoken of. I could not but
discern, that there were the same pride and vanity, the same
luxury and intemperance, the same lying and tricking and
cheating, in the town, as there were before this gentleman
came among us. There was also raised such a spirit of bitter,
censorious, uncharitable judging, as was not known before; and
the greatest friends of Mr. Whitefield were as much puffed up
with conceit and pride as any of their neighbours.”

The writer then proceeds to say, that a number of imitators of Whitefield sprung up after his departure, and that one of the most famous of them was Gilbert Tennent,

“A man of no great parts or learning, and whose preaching was in
the _extemporaneous_ way, with much noise, and little connection.
Under his preaching, scores cried out, fell down, swooned
away, and were like persons in fits. Visions became common, and
trances also. _Laughing, loud, hearty laughing_, was one of the
ways in which the _new converts_ almost everywhere expressed
their joy at the conversion of others. Houses of worship were
scarce emptied night or day for a week together, and unheard-of
instances of supposed religion were carried on in them. In the
same house, and at the same time, some would be _praying_, some
_exhorting_, some _singing_, some _clapping their hands_, some
_laughing_, some _crying_, some _shrieking_, and some _roaring
out_.”

The gentleman in Boston concludes thus:――

“I am among those who are clearly of opinion, that, there never
was such a spirit of _superstition_ and _enthusiasm_ reigning in
the land before; never such _gross disorders_, and _bare-faced
affronts to common decency_; never _such scandalous reproaches_
on the blessed Spirit, making Him the author of the _greatest
irregularities and confusions_. Yet, I am of opinion also, that
the appearances among us have been the means of awakening the
attention of many; and a good number, I hope, have settled into
a truly Christian temper.”

The “Letter” was written with seeming candour, but there can be little doubt that its publication in Edinburgh added to the difficulties which Whitefield had to encounter among the precise Presbyterians of the kingdom of Scotland. Almost contemporaneously with this, there was published in Glasgow, a small 12mo. book, of 130 pages, entitled, “The State of Religion in New England, since the Rev. Mr. George Whitefield’s arrival there, in a Letter, from a Gentleman in New England, to his Friend in Glasgow: with an Appendix containing Proofs of the principal Facts, and further Accounts of the Disorders in matters of Religion lately introduced into various parts of New England and Carolina.” The gentleman’s letter is dated “May 24, 1742.”

The preface to this publication contains the following:――

“Mr. Whitefield asks nothing, indeed, for his preaching, but
he has a brother Syms to suggest, wherever he goes, what it
is decent to give so great a man; and, by these means, he has,
these four months past, made as much gain as several of the
bishops in England, or any six ministers in Scotland, for the
same time; and that partly by getting from some poor parishes,
for a day’s _holding forth_, nearly as much as they collect for
their own poor in a whole year.”

This was a baseless slander; but let it pass. The “Gentleman in New England” asks:――

“In what does Mr. Whitefield’s fervour turn? Is it not upon
getting money and popular applause, by perpetually roaring
out _hell-flames, fire and brimstone, incarnate devils, and
damnation_? Some are frightened out of their senses; others fall
into convulsions and epileptic fits; and others scream and roar
with hideous voices. These are, according to him, the _fruits of
the Spirit_, and _gales_ from the _Holy Ghost_.”

Gilbert Tennent, the friend of Whitefield, is similarly abused.

“In the pulpit, Gilbert Tennent is an awkward and ridiculous ape
of Whitefield, for his appearance is very clownish. His great
business, in his sermons, is either to puzzle or to frighten his
hearers, but especially the latter, which he does by roaring and
bellowing _damnation_, _devils_, and all the _dreadful words_ he
can think of. He is followed by all sorts of people, as much as
Whitefield was, and, by many, is ♦preferred to him.”

Of the Presbyterian helpers, employed by Whitefield and Tennent in New England, the “Gentleman” remarks:――

“There is a creature here whom, perhaps, you never heard of
before. It is called an _Exhorter_. It is of both sexes, but
generally of the male, and young. Its distinguishing qualities
are _ignorance_, _impudence_, _zeal_. Numbers of these exhorters
are among the people here. They go from town to town; creep
into houses; lead captive silly women; and then the men. Such
of them as have good voices do _great execution_. They move
their hearers, and make them cry, faint, swoon, and fall into
convulsions.”

The _converts_ of Whitefield and Tennent are thus described:――

“The converts are all made in this manner. First, they become
concerned for their souls, and greatly distressed, and not
rarely distracted. They continue in this condition for some days,
and then, all at once, without any visible means, they come out
of their dark and disconsolate state all light, joy, and ecstasy.
This they express by their talk to their neighbours, which
they call telling their experiences; and, in many places, by
immoderate laughter and singing hymns. Their joy is sometimes
so great, that, their eyes sparkle, and their faces shine. These
are certain signs of the Spirit of God being in them. One of
a hundred excepted, they all make religion to consist in the
feeling of inward impulses and impressions, in an inexplicable
faith, joys, ecstasies, and such-like things. They are bigoted
to certain opinions, which they do not understand; and have not
the least degree of charity for those who are of another way of
thinking. All of them are vain, self-conceited, superstitious,
enthusiastic, censorious slanderers. Reason, learning, and
morality, they professedly disregard. If they hear a minister
preach, in the most evangelical manner, upon any moral duty,
or if they hear him recommend the exercise of reason and
understanding, they call him a dry, husky, Arminian preacher,
and conclude for certain that he is not converted.”

The reader may easily imagine the effects likely to be produced, at this juncture, among the Presbyterians of Scotland, by such infamous statements respecting Presbyterian converts and congregations in New England.

The subject is a loathsome one; but, perhaps, it is best, once for all, to exhaust it. To say nothing of objectionable passages in Ralph Erskine’s pamphlet, entitled, “Fraud and Falsehood Detected,” and in the sermons he preached at different places in the year 1742, particularly those on Luke xxii. 31, 32; Heb. xiii. 8; and Rev. v. 9;[16] the following publications must have annoyed Whitefield, and, also, injured him in the estimation of the Scottish people.

1. “Some Observations upon the Conduct of the Famous Mr. W――field. By a true Lover of the Church and Country. Edinburgh: printed in the year 1742.” (12mo. 12 pp.) The author of these “Observations” told his readers, that, Whitefield had taken upon himself “the office of a thirteenth apostle;” and that he began his work in Scotland “with a notorious lie, for he said he was £600 out of pocket about his Hospital in Georgia, whereas it can be proved that he advanced about £1000 to a captain of a man of war, who gave him bills for it upon the Admiralty, who paid this sum to him a little before he came to Scotland.” The writer adds, “Instead of going to Georgia, this thirteenth Apostle was moved to take to him a fellow-mate; so that now, I am afraid, these” (Scotch) “collections will be applied towards the maintenance of him, her, and their issue.” The anxious author, in conclusion, benevolently remarks: “Let all good people beware of this stroller; for he will yet find a way to wheedle you out of your money. He is as artful a mountebank as any I know.”

2. “A Letter to a Gentleman in Edinburgh, containing Remarks upon a late Apology for the Presbyterians in Scotland, who keep Communion, in the Ordinances of the Gospel, with Mr. George Whitefield, a Priest of the Church of England: shewing that such a Practice is not justifiable by the Principles and Practice of the Church of Scotland, from the Reformation to this day; nor by the Westminster Confession of Faith, Solemn League and Covenant. In which Mr. Whitefield’s Religion, Orthodoxy, and Moral Character are set in a proper light, by Collections from his own printed Performances. Glasgow, 1742.” (pp. 112.) The letter is signed, “John Bisset, Minister of the Gospel in Aberdeen;” and is dated, “October 26, 1742.” Upon the whole, the pamphlet is well written, and less verbose than many of the Scotch productions of that period. Half of it is an elaborate criticism of the “late Apology;” and the remainder a venomous attack on Whitefield, who is branded as being “enthusiastically, daringly presumptuous, and popishly superstitious,”――“a strolling impostor, whose cheats, in due time, will be discovered.” In conclusion, Mr. Bisset writes: “Mr. Whitefield has done more to promote effectually the cause of ♦Episcopacy, and a liking to it in Scotland, than all the means, fair and foul, that have been used since our reformation from Popery to this day.”

Besides the above, two other antagonistic pamphlets must be noticed, which, though not printed in Scotland, were doubtless circulated there, and helped to increase the difficulties with which Whitefield had to struggle.

1. “A Brief History of the Principles of Methodism, wherein the Rise and Progress, together with the Causes of the several Variations, Divisions, and present Inconsistencies of this Sect are attempted to be traced out, and accounted for. By Josiah Tucker, M.A., Vicar of All Saints, and one of the Minor Canons of the College of Bristol. Oxford, 1742.” (8vo. 51 pp.) Mr. Tucker, in obsequious terms, dedicated his anti-Methodistic publication to Dr. Boulter, Archbishop of Armagh, who had treated Whitefield with great courtesy on his return from America in 1738. Mr. Tucker tells the Archbishop, that Whitefield left the University of Oxford “with a _crude_ and _undigested_ notion of the system of William Law;” and, that “it happened through a _blunder_ on his side, and a _mistake_ of the question on all sides, that he fell in with the Calvinistical party, and looked upon them as his patrons and advocates.” “It was some time, however, before he understood his _new credenda_, or so much as knew the nature of the _five points_, and how they hang in a _chain_ one upon another.”

2. “Genuine and Secret Memoirs relating to the Adventures of that Arch-Methodist, Mr. G. W――fi――d: Likewise, Critical and Explanatory Remarks upon that inimitable piece, entitled ‘God’s Dealings with the Rev. Mr. Whitefield;’ wherein is likewise proved (by his own words), that he has had pretty large dealings also with Satan: the whole interspersed with observations instructive and humorous. Collected and published, by a Gentleman of Oxford, for general information; and necessary to be had in all families as a preservative against Enthusiasm and Methodism. Oxford, 1742.” (8vo. 85 pp.)

This was a most disgraceful and disgusting pamphlet. To quote its obscenity would be criminal. It finishes with eight verses, entitled “The Field-Preacher. To the Tune of the Queen’s Old Courtier.” The first of these verses is as follows:――

“With face and fashion to be known,
With eyes all white, and many a groan,
With arms _outstretched_, and snivelling tone,
And handkerchief from nose new-blown,
And loving cant to sister _Joan_.
(_Chorus._) ’Tis a new teacher about the town,
Oh! the town’s new teacher!”

Abuse like this was not pleasant. It is true, that Whitefield had long been used to it; but the repetition of the thing did not abate its hardship. Most of it was utterly untrue, the remainder, to a great extent, was ill-tempered banter, and the whole was provokingly disagreeable. Whitefield was quite as sensitive as are popular men in general; and there can hardly be a doubt that such injustice caused him many a bitter pang. In the midst of all, however, he rarely, if ever, lost his equanimity; and he generally avoided “rendering railing for railing.” He doubtless prized his reputation, as every good man does; but his own fame was to him of less importance than the prosperity of the work of God. Whatever interfered with that created profound distress; and, hence, it is not surprising, that he replied to one of the slanderous publications just mentioned. If what the “Gentleman in New England” had said was true, the Presbyterians in Scotland might justly look upon Whitefield’s ministry with suspicion and alarm. To prevent this, Whitefield wrote and published the following: “Some Remarks on a late Pamphlet, entitled, ‘The State of Religion in New England, since the Rev. Mr. George Whitefield’s arrival there.’ Glasgow: printed by William Duncan, and sold by the booksellers in Edinburgh and Glasgow, 1742.” (16mo. 32 pp.) The “Remarks” are dated “Cambuslang, August 31, 1742.”

Want of space renders it impossible to give a lengthened outline of Whitefield’s pamphlet. Speaking of the publication to which he was now replying, he truly says: “The design of it is base and wicked. It is intended, if possible, to eclipse the late great and glorious work in New England; to invalidate the testimonies that have been given of it; and, thereby, to bring a reproach upon, and to hinder the spreading of, a like glorious work, which God, of His infinite mercy, has, for some time, been carrying on in Scotland.” He proceeds to shew that the gentlemen, who had testified concerning the scriptural character of the New England revival, were men of “sound understanding, integrity, sobriety of manners, and piety.” Among others, he mentions the Honourable Mr. Willard, secretary of the province; also the Rev. Messrs. Colman, Cooper, and Prince, who held degrees conferred by the University of Glasgow. He gives numerous testimonies, by persons living on the spot, flatly contradicting the sweeping accusations of the “Gentleman in New England;” and shews that some of his quotations were so garbled as to be practically false. Stoutly defending his friend Tennent, he writes: “I have the happiness of being intimately acquainted with Mr. Gilbert Tennent. I scarcely know a man of a more catholic spirit. Indeed, to the honour of the grace of God be it spoken, he is a son of thunder, especially in his applications, and when he is preaching the law. At such times, people cannot easily sleep. He is a workman that needs not be ashamed, and is taught of God rightly to divide the word of truth. His book, entitled ‘The Presumptuous Sinner Detected,’ and his many printed sermons, shew him to be a man of great learning, solidity, and piety.” Whitefield, however, admits that there had been some chaff among the wheat. “The sum of the matter,” he says, “seems to be this――there has been a great and marvellous work in New England; but, by the imprudences of some, and the overboiling zeal of others, irregularities, in several places, have been committed. This is nothing but what is common. It was so in _Old_ England a few years ago. Many young persons there ran out before they were called. Others were guilty of great indiscretion. I checked them in the strictest manner myself; and found, as they grew acquainted with the Lord Jesus and their own hearts, the intemperance of their zeal abated, and they became truly humble walkers with God. After a gathering, there will always be a sifting time. The Church is generally shaken before it is settled.” Finally, to shew that he was neither vanquished nor disheartened, Whitefield concludes with two verses from the Scotch Psalter:――

“Why rage the heathen? and vain things
Why do the people mind?
Kings of the earth do set themselves;
And princes are combin’d
To plot against the Lord, and His
Anointed, saying thus,
‘Let us asunder break their bands,
And cast their cords from us.’

He, that in heaven sits, shall laugh;
The Lord shall scorn them all.
Then shall He speak to them in wrath,
In rage, He vex them shall.
Yet, notwithstanding, I have Him
To be my King appointed:
And over Sion, my holy hill,
I have Him King anointed.”