Chapter XXII: Part 22

“MY DEAR FRIEND,――Do meet me to-morrow, at one o’clock, at
Mr. B――――n’s, Canonbury House. I have something of importance
to communicate. It is to beseech you, jointly with Mr. Hardy and
Mr. B――――n,[496] as trustees, to take upon you the whole care of
the affairs of Tottenham Court chapel, and of the Tabernacle, and
all my other concerns in England. This one thing being settled,
I have nothing to retard my visit to America, to which I think
there is a manifest call at this time, both as to the bracing up
my poor, feeble, crazy body, and adjusting all things relating
to Bethesda. Your accepting this trust will take off a ponderous
load that oppresses me much.”

There can be little doubt, that, Messrs. Keen and Hardy consented to take the management of the two chapels during Whitefield’s absence in America; but it is also clear that no trust deed, transferring the chapels to these two gentlemen, was at that time executed. Hence the following clause in Whitefield’s will, dated March 22, 1770:――

“Whereas there is a building, commonly called the Tabernacle,
set apart many years ago for Divine worship, I give and bequeath
my said Tabernacle, with the adjacent house in which I usually
reside, when in London, with the stable and coach-house in
the yard adjoining, together with all books, furniture, and
everything else whatsoever, that shall be found in the house
and premises aforesaid; and also the buildings commonly called
Tottenham Court chapel, together with all the other buildings,
houses, stable, coach-house, and everything else whatsoever
which I stand possessed of in that part of the town,――to my
worthy, trusty, tried friends, Daniel West, Esq., in Church
Street, Spitalfields, and Mr. Robert Keen, woollen-draper in
the Minories, or the longer survivor of the two.”

This is a curious clause. In the year of his decease, Whitefield evidently believed the London chapels and their adjacent premises to be his own property, but he had no wish for them to pass to his representatives and heirs. His desire was that they should be used in perpetuity, for preaching the same glorious gospel, as he had preached for more than the last thirty years; and hence the above bequest. The oddness of the thing, however, is, that Whitefield’s will created no _trust_; and that, by it, these two chapels became as absolutely the property of Messrs. West and Keen as they had been his own.

It is only right to add, that, in making his will, Whitefield was his own lawyer. At all events, the will was in his own handwriting. And, further, it is due to Mr. West and Mr. Keen to say, that, though they might have appropriated this property to their own private use, they faithfully carried out the intentions of Whitefield, and managed the chapels, not for their own benefit, but, for the glory of God and the good of their fellow-men. Mr. Keen died on January 30, 1793; and Mr. West on September 30, 1796.[497] The last-mentioned gentleman, as the survivor of the two “trusty friends” mentioned in Whitefield’s will, bequeathed the property to Samuel Foyster and John Wilson, both of them well known in the Christian world. This, however, is not the place to pursue the history of the glorious old Tabernacle in Moorfields, and of the aristocratic chapel in Tottenham Court Road.

Whitefield took leave of his London congregations on Wednesday, February 23, when he preached a farewell sermon, from “The grace of our Lord Jesus Christ be with you all. Amen.” In the earlier parts of this biography, lengthened extracts were given from Whitefield’s sermons, for the purpose of conveying an idea of the character of his preaching, at that period of his ministry. For the same purpose, other extracts from sermons, belonging to the present date, may be given here.

In the sermon, preached on February 23, 1763, Whitefield is reported as having said:――

“‘The grace of our Lord Jesus Christ be with you _all_.’ It
is not said, all ministers, or all of this or that particular
people; but with all believers. Mr. Henry said, he desired to be
a Catholic, but not a Roman Catholic. There is a great reservoir
of water from which this great city is supplied; but how is it
supplied? Why, by hundreds and hundreds of pipes. Does the water
go only to the Dissenters, or to the Church people,――only to
this or that people? No: the pipes convey the water to all; and,
I remember, when I saw the reservoir, it put me in mind of the
great reservoir of grace, the living water that is in Christ
Jesus.

“What a horrid blunder has the Bishop of Gloucester been guilty
of! What do you think his lordship says, in order to expose the
fanaticism of the Methodists? ‘Why,’ says he, ‘they say they
cannot understand the Scriptures without the Spirit of God.’
Can any man understand the Scriptures without the Spirit of
God helps him? Jesus Christ must open our understanding to
understand them. The Spirit of God must take of the things of
Christ, and shew them unto us. So, also, with respect to all
ordinances. What signifies my preaching, and your hearing, if
the Spirit of God does not enlighten? I declare I would not
preach again, if I did not think that God would accompany the
word by His Spirit.”

“Are any of you here unconverted? No doubt too many. Are any
of you come this morning, out of curiosity, to hear what the
babbler has to say? Many, perhaps, are glad it is my last sermon,
and that London is to be rid of such a monster; but surely you
cannot be angry with me for my wishing that the grace of God may
be with you all. O that it may be with every unconverted soul!
O man! what wilt thou do if the grace of God is not with thee?
My brethren, you cannot do without the grace of God when you
come to die. Do you know that without this you are nothing but
devils incarnate? Do you know that every moment you are liable to
eternal pains? Don’t say I part with you in an ill humour. Don’t
say that a madman left you with a curse. Blessed be God! when I
first became a field-preacher, I proclaimed the grace of God to
the worst of sinners; and I proclaim it now to the vilest sinner
under heaven. Could I speak so loud that the whole world might
hear me, I would declare that the grace of God is free for all
who are willing to accept of it by Christ. God make you all
willing this day!”

Was Whitefield still a Calvinist? Language like this can hardly be harmonized with Whitefield’s holding the doctrine of election, and, by consequence, the doctrine of reprobation. Two or three extracts from other sermons, preached at this period of his history, may be useful.

“Woe! woe! woe! to those who, in the hour of death, cannot say,
‘God is my refuge.’ O what will you do, when the elements shall
melt with fervent heat? when the earth with all its furniture
shall be burnt up? when the archangel shall proclaim, ‘Time
shall be no more!’ Whither then, ye wicked ones, ye unconverted
ones, will ye flee for refuge? ‘O,’ says one, ‘I will flee to
the mountains.’ Silly fool! flee to the mountains, that are
themselves to be burnt up! ‘O,’ say you, ‘I will flee to the sea.’
That will be boiling! ‘I will flee to the elements.’ They will
be melting with fervent heat. I know of but one place you can go
to, that is to the devil. God keep you from that! Make God your
refuge. If you stop short of this, you will only be a sport for
devils. There is no river to make glad the inhabitants of hell:
no streams to cool them in that scorching element. Were those in
hell to have such an offer of mercy as you have, how would their
chains rattle! how would they come with the flames of hell about
their ears! Fly! sinner, fly! God help thee to fly to Himself
for refuge! Hark! hear the word of the Lord! See the world
consumed! See the avenger of blood at thy heels! If thou dost
not take refuge in God to-night, thou mayest to-morrow be damned
for ever.[498]

“Tremble for fear God should remove His candlestick from among
you. Labourers are sick. Those who did once labour are almost
worn out; and others bring themselves into a narrow sphere, and
so confine their usefulness. There are few who like to go out
into the fields. Broken heads and dead cats are no longer the
ornaments of a Methodist. These honourable badges are now no
more. Languor has got from the ministers to the people; and,
if you don’t take care, we shall all be dead together. The Lord
Jesus rouse us! Ye Methodists of many years’ standing, shew the
young ones, who have not the cross to bear as we once had, what
ancient Methodism was.[499]

“Don’t be angry with a poor minister for weeping over them who
will not weep for themselves. If you laugh at me, I know Jesus
smiles. I am free from the blood of you all. If you are damned
for want of conversion, remember you are not damned for want
of warning. You are gospel-proof; and, if there is one place
in hell deeper than another, God will order a gospel-despising
Methodist to be put there. God convert you from lying a-bed
in the morning! God convert you from conformity to the world!
God convert you from lukewarmness! Do not get into a cursed
Antinomian way of thinking, and say, ‘I thank God, I have the
root of the matter in me! I thank God, I was converted twenty
or thirty years ago; and, though I can go to a public-house, and
play at cards, yet, I am converted; for once in Christ, always
in Christ,’ Whether you were converted formerly or not, you are
perverted now. Would you have Jesus Christ catch you napping,
with your lamps untrimmed? Suffer the word of exhortation. I
preach feelingly. I could be glad to preach till I preached
myself dead, if God would convert you. I seldom sleep after
three in the morning; and I pray every morning, ‘Lord, convert
me, and make me more a new creature to-day!’”

These extracts are neither eloquent, nor particularly instructive; but they serve to shew the declamatory and colloquial style used by Whitefield in the latter period of his ministry. His sermons were _earnest talk_, full of anecdotes, and ejaculatory prayers.

It is only just to add, that the sermons, from which the foregoing extracts are taken, were not written and published by Whitefield himself, nor yet with his permission. They were “taken verbatim in shorthand, and faithfully transcribed by Joseph Gurney;” and were “Revised by Andrew Gifford, D.D.” The sermons, in Gurney’s volume, issued in 1771, were eighteen in number; but, two or three were published separately previous to that. To one of these, Whitefield raised strong objections. “It is not _verbatim_,” said he; “in some places Mr. Gurney makes me to speak false concord, and even nonsense.”[500] The publication of Gurney’s volume (8vo. 455 pp.) created great unpleasantness. In the first instance, Whitefield’s executors consented to the publication, and agreed to remunerate the transcriber for his labour; but, when half the sermons were “worked off,” they were so dissatisfied with them, that they informed the shorthand writer, they were “not able to recommend them to the public.” No doubt, the objections of the executors were well founded; but still, though the sermons might not be reported with perfect accuracy, they may be fairly taken as a specimen――though an imperfect one――of Whitefield’s style of preaching during the last few years of his eventful life.

After his farewell sermon, at the Tabernacle, on February 23, Whitefield set out for Scotland. On his way, he preached for Berridge at Everton;[501] Berridge, together with Thomas Adams, having engaged to supply his place in London.[502] He visited Sheffield, and preached in Wesley’s, unplastered, though white-washed, chapel in Mulberry Street, taking as his text, Romans v. 11. Here, as in the extract above given, he warned the people against resting satisfied with a _past_ conversion. “In your Bibles,” said he, “you have registered your births; and some of you the time when you were born again; but are you new creatures _now_?”[503]

On March 4, he arrived at Leeds, and here, besides preaching, he employed himself in writing his “Observations on some Fatal Mistakes, in a Book lately published, and entitled, ‘The Doctrine of Grace; or, the Office and Operations of the Holy Spirit Vindicated from the Insults of Infidelity and the Abuses of Fanaticism. By William, Lord Bishop of Gloucester.’ In a Letter to a Friend. By George Whitefield, A.M., late of Pembroke College, Oxford, and Chaplain to the Countess of Huntingdon. London, 1763.” (12mo. 35 pp.)[504]

This was, I believe, the first instance in which, in England, A.M. was attached to Whitefield’s name; and even now the degree, conferred by New Jersey College in 1754, was not appropriated by Whitefield himself, but was foolishly used by his friends, who printed his pamphlet after he embarked for America.

So far as the Methodists were concerned, the book of Bishop Warburton was levelled against Wesley, rather than against Whitefield. The worst, indeed, almost the only sneer against Whitefield, was, that, though both Wesley and he were mad, Whitefield was “the madder of the two.” Wesley’s reply to Warburton was published in a 12mo. volume of 144 pages; but, with a single exception, need not be quoted here. In answer to one of the Bishop’s contemptuous remarks, that Whitefield set up himself as Wesley’s rival, Wesley says: “We were[505] in full union; nor was there the least shadow of rivalry or contention between us. I still sincerely ‘praise God for His wisdom in giving different talents to different preachers;’ and particularly for His giving Mr. Whitefield the talents which I have not.”

Whitefield’s “Observations” were smartly and rather ably written; but two extracts must suffice. He admits that the “modern defenders of Christianity, in their elaborate and well-meant treatises, against the attacks of Infidels and Free-thinkers, have shewn themselves, as far as human learning is concerned, to be masters of strong reasoning, nervous language, and conclusive arguments;” but they lacked a “deep and experimental knowledge of themselves, and of Jesus Christ.” With regard to Bishop Warburton in particular, he affirms, that, his lordship, “in his great zeal against fanaticism, and to the no small encouragement of infidelity, has, as far as perverted reason and disguised sophistry could carry him, robbed the Church of Christ of its promised Comforter; and, thereby, left us without any supernatural influence or Divine operations whatsoever” (pp. 5, 6). Then turning to Warburton’s abuse of the Methodists, Whitefield remarks:――

“To set these off in a ridiculous light, this writer runs from
Dan to Beersheba; gives us quotation upon quotation out of the
Rev. Mr. John Wesley’s Journals; and, to use his own simile
upon another occasion, by a kind of Egyptian husbandry, draws
together whole droves of obscene animals, of his own formation,
who rush in furiously, and then trample the Journals, and this
sect, under their feet. Our author calls the Rev. Mr. John
Wesley ‘paltry mimic, spiritual empiric, spiritual martialist,
new adventurer.’ The Methodists, according to him, are ‘modern
apostles, the saints, new missionaries, and illuminated doctors.’
Methodism itself is modern saintship; Mr. Law begat it; Count
Zinzendorf rocked the cradle; and the devil himself was midwife
to their new-birth” (p. 24).

In reference to Wesley’s Journals and his own, Whitefield says:――

“Whatever that indefatigable labourer, the Rev. Mr. John Wesley,
may think of his, I have long since publicly acknowledged that
there were, and doubtless, though now sent forth in a more
correct attire, there are yet many exceptionable passages in my
Journals. And I hope it will be one of the constant employments
of my declining years to humble myself daily before the Most
High God, for the innumerable mixtures of corruption which
have blended themselves with my feeble, but, I trust, sincere
endeavours to promote the Redeemer’s glory. If his lordship
had contented himself with pointing out, or even ridiculing,
any such blemishes, imprudences, or mistakes, in my own, or in
any of the Methodists’ conduct or performances, I should have
stood entirely silent. But when I observed his lordship, through
almost his whole book, not only wantonly throwing about the
arrows and firebrands of scurrility, buffoonery, and personal
abuse, but, at the same time, taking occasion to vilify, and
totally deny the operations of the blessed Spirit, by which
alone his lordship, or any other man, can be sanctified and
sealed to the day of eternal redemption, I must own that I was
constrained to vent myself to you, as a dear and intimate friend,
in the manner I have done. Make what use of it you please.

“At present, I am on the road to Scotland, in order to embark
for America; and only add, that the method used by his lordship
to stop, will rather serve to increase and establish what he is
pleased to term a ‘sect of fanatics.’ Bishop Burnet prescribed
a much better way to stop the progress of the Puritan ministers.
‘_Out-live, out-labour, out-preach_ them,’ said his lordship.
That the Rev. Mr. John Wesley himself, that famed leader of the
Methodists, and every Methodist preacher in England may be thus
outed and entirely annihilated is, and shall be, the hearty
prayer of George Whitefield” (pp. 33–35).

Having completed his pamphlet at Leeds, Whitefield proceeded to Newcastle, where he wrote:――

“NEWCASTLE, _March 13, 1763_.

“MY VERY DEAR FRIEND,――I cannot go further without dropping
you a few lines. They leave me thus far advanced in my journey
to Scotland. My friends write me word, that the ship _Jenny_,
Captain Orr, a very discreet person, sails from Greenock to
Boston the middle of April. You will pray that the God of the
sea and dry land will give me a safe and speedy passage. On
the road, we have been favoured with some sweet seasons. I have
preached at Everton, Leeds, Kippax, Aberford, and this place.
Next Sabbath I hope to be at Edinburgh. On my way, I finished a
little thing in answer to the present Bishop of Gloucester. If
my friends think proper to print it, you will find a testimony
left behind me for the good old Puritans and free-grace
Dissenters, whom he sadly maligns.”

Whitefield arrived at Edinburgh, as he expected; but, instead of sailing in the middle of April, his embarkation was deferred until the 4th of June. During this unexpected detention, his old friend Wesley came to Scotland, and wrote: “Sunday, May 22. At Edinburgh, I had the satisfaction of spending a little time with Mr. Whitefield. Humanly speaking, he is worn out; but we have to do with Him who hath all power in heaven and earth.”[506] Though “worn out,” Whitefield continued preaching, as often as he could. He spent eleven weeks in Scotland, and, towards the end of that interval, had an alarming illness. In _Lloyd’s Evening Post_, for June 6, it was announced, “The Rev. Mr. Whitefield is so ill in Scotland, as not to be able to embark for America.” But, four days later, the same journal contained the following: “Last week, the Rev. Mr. Whitefield, being recovered from his indisposition, sailed from Greenock, on board the _Fanny_, Captain Galbraith, bound to Rappahanock, in Virginia.”[507]

The best glimpses of Whitefield, during his stay in Scotland, will be obtained by brief extracts from his letters. To his old servant, Elizabeth Wood, he wrote:――

“Edinburgh, March 19. I was quite concerned to see you so ill. I
charge you to want for nothing. Speak to Messrs. Keen and Hardy:
they will supply you at any time. Do not be afraid to go near
the Tabernacle House. I will own and stand by my dear, steady,
and faithful servants and helpers. Such a one you have been. O
for heaven! There are no thorns and briars amongst God’s people
there. In about a month, I expect to sail.”

In a letter to a friend, he said:――

“Edinburgh, March 26, 1763. After my return from Glasgow, I may
be here a fortnight. My poor body is so far restored, that I
can mount the gospel throne once a day. Perhaps the sea air may
brace me up a little more; but, after all, it is only like the
glimmering of a candle before it goes out. Death will light it
up in a better world. O that I had done more for the blessed
Jesus! O that I could think more of what He has done for me! The
Edinburgh prescriptions have been blessed to me. My spirits are
much brisker than when here last.”

To Mr. Keen, who now, in conjunction with Mr. Hardy, had the management of his London chapels, Whitefield wrote:――

“Edinburgh, March 26, 1763. I thank you for your kind letter;
and thank the Lord of all lords that matters go on so well. I
am more than easy. The Lord has directed my choice, and will
bless, assist, and reward those employed. Ten thousand thanks
to you all. You may act as you please with respect to Mr. ――――.
His attending the Tabernacle when I was well, and leaving it
ever since I have been sick, does not look well at all; but
please yourselves, and you will please me. Do not consult me
in anything, unless absolutely necessary. On Monday, I am going
to see about the ship. I am sorry my little piece, entitled
‘_Observations_,’ etc., is not come out yet.”

In another letter to Mr. Keen, he observed:――

“Leith, May 14, 1763. Why so fearful of writing a long letter?
The longer the better. Though disappointed in embarking, by
reason of sickness, I can read and write, and hope soon to get
upon my throne again. I have been able to go upon the water
to-day for several hours. Others can die, but I cannot. Father,
Thy will be done! What a God do I serve! Physicians, friends on
every side of me! And what is all in all, the great Physician
comforting my soul! Thank, O thank Him in behalf of a worthless
worm!”

Whitefield’s last letter, before his departure, was the following:――

“GREENOCK, _June 4, 1763_.

“MY DEAR FRIEND,――A thousand thanks for your kind letters. Jesus
is kind. I am better, and just going on board the _Fanny_, bound
to Rappahanock, in Virginia. Yours to good Lady Huntingdon is
taken care of. I hear her daughter died well,[508] and that
her ladyship is comforted and resigned. Blessed be God! Adieu!
Follow me with your prayers.

“Ever yours,

“GEORGE WHITEFIELD.”

Thus ended Whitefield’s eight years’ wanderings in the United Kingdom of Great Britain and Ireland. During this interval, he had reached the zenith of his usefulness and fame. His health was now broken; and, though he lived for seven years afterwards, he, comparatively speaking, continued to be, what Wesley called him, a “worn-out” man.

_SIXTH VISIT TO AMERICA._

JUNE 4, 1763, TO JULY 8, 1765.

WHITEFIELD’S voyage to America was long, but pleasant. Nearly twelve weeks were spent upon the ocean. His letters will best display his feelings.

“AT SEA, _July 15, 1763_.

“This leaves me looking towards Virginia, but only as a harbour
in my way to an infinitely better port, from whence I shall
never put out to sea again. I have been surprisingly kept up
during the voyage,――long, but not tedious. Jesus has made the
ship a Bethel. I have enjoyed that quietness which I have in
vain sought after for some years on shore. Not an oath has
been heard even in the greatest hurry. All has been harmony and
love. But my breath is short, and, since my relapse in Scotland,
I have little hope of much further public usefulness. A few
exertions, like the last struggles of a dying man, are all that
can be expected from me.”

On landing in Virginia, Whitefield wrote two pastoral letters, one to his “dear Tabernacle hearers;” the other to those at Tottenham Court Road. Both were written on the same day, and the following is an extract:――

“VIRGINIA, _September 1, 1763_.

“For some weeks, I was enabled to preach once a day when in
Scotland, and, I trust, not without Divine efficacy. But,
being taken ill of my old disorder at Edinburgh, I had to
remain silent for near six weeks, and sometimes I thought my
intended voyage would be retarded, at least, for one year longer.
Having, however, obtained a little strength, I embarked, for the
eleventh time, in the ship _Fanny_, and I have not been laid by
an hour, through sickness, since I came on board. Everything has
been suitable to my low estate,――a large and commodious cabin,
a kind captain, and a most orderly and quiet ship’s company, who
gladly attended whenever I had breath to preach. Often, often
have I thought of my dear London friends, when I guessed they
were assembled together; and as often prayed, when I knew that
they were retired to rest, that He, who keepeth Israel, would
watch over them, and make their very dreams devout. How I am to
be disposed of, when on dry land, is best known to God. Had I
strength equal to my will, I could fly from pole to pole. Though
wearied, and now almost worn out, I am not weary of my blessed
Master’s service, O love Him! Love Him! Make Him your portion,
and He will be your confidence for ever. Through His leave, I
hope to see you again next year. Meanwhile, as long as I have
breath, it shall be my heart’s desire and prayer to God, that
the labours of the dear servants of Jesus, who are called to
preach amongst you, may be so blessed that I may not be missed
a single moment.”

As soon as he left the ship, Whitefield set out for a cooler climate than that of Virginia. Hence the following:――

“VIRGINIA, _September 7, 1763_.

“We are now on dry land. Christian friends, whom I never before
heard of, were prepared to receive me; and I have preached four
times. This leaves me on my way to Philadelphia, still visited
with my old disorder. Well: He that cometh will come, and will
not tarry. Blessed are all they who wait for Him.”

“PHILADELPHIA, _September 29, 1763_.

“Ebenezer! Hitherto the Lord hath helped! I have been here above
a week; but am still an invalid. When you write, mention nothing
but what relates to the eternal world. I have no thoughts to
throw away on the trifling things of time. Tender love to all
who are travelling to the New Jerusalem.”

Whitefield spent two months among his old acquaintance at Philadelphia, but his health was not improved. His interest, however, in the work of God was as profound as ever. To his friend Mr. Keen, he wrote:――

“PHILADELPHIA, _October 21, 1763_.

“The bearer of this is a young, sober gentleman, intended for
the temple, and will be glad to see and hear Mr. Romaine, and
other gospel ministers. I hope all are flaming for God. Some
young bright witnesses are rising up in the Church here. I
have already conversed with about forty new-creature ministers,
of various denominations. I am informed that sixteen hopeful
students were converted at New Jersey College last year. What
an open door, if I had strength! But, Father, Thy will be done!
Blessed be His name, I can preach now and then. Last Tuesday, we
had a remarkable season among the Lutherans. Children and grown
people were much impressed. If possible, I intend returning with
Mr. Habersham (now here) to Georgia.”

Poor Whitefield was not able to fulfil his intentions. Instead of visiting his Orphan House, he was, for more than a year, obliged to content himself with writing to its managers. The following is an extract from the first of these letters:――

“PHILADELPHIA, _November 8, 1763_.

“MY VERY DEAR FRIENDS,――Man appoints; and God, for wise reasons,
disappoints. All was ready for my coming, by land, to you at
Bethesda, with Mr. Habersham; but several things concurred to
prevent me; and the physicians all agree, that the only chance
I have for growing better, is to stay and see what the cold
weather will do for me. At present, I make a shift to preach
twice a week; but, alas! my strength is perfect weakness. What
a mercy that Jesus is all in all! You will let me hear from you
very particularly. I want to know the present state of all your
affairs in every respect.”

There was, however, another reason, besides his state of health, why he deferred his visit to Bethesda. True, after the long “Seven Years’ War,” peace had been proclaimed between France and England; but, during the war, the opponents had cruelly employed the Indians in carrying out their purposes; and now it was far from easy to keep the Indians quiet. Hence the following, addressed to Mr. Robert Keen:――

“PHILADELPHIA, _November 14, 1763_.

“I am about to make my first excursion, to the New Jersey
College. Twice a week preaching, is my present allowance.
Many, of various ranks, seem to be brought under real concern.
Physicians are absolutely against my going to Georgia, till I
get more strength. Besides, it is doubtful whether the southern
Indians will not break out; and, therefore, a little stay in
these parts may, on that account, be most prudent.”

Towards the end of November, Whitefield and Habersham started from Philadelphia; but, instead of getting to Georgia, Whitefield was obliged to halt at New York, where he remained about two months. Extracts from his letters written here will be useful.

“NEW YORK, _December 1, 1763_.

“Some good impressions have been made in Philadelphia, and
we had four sweet seasons at New Jersey College, and two at
Elizabeth Town, on my way hither. Some said they resembled old
times. My spirits grow better; but thrice a week is as often
as I can preach. To-day, I begin here, and have thoughts of
returning with Mr. Habersham to Georgia, but am fearful of
relapsing by such a fatiguing journey.”

Again, Whitefield was unable to proceed to Georgia. Hence the following, written to the managers of his Orphan House:――

“NEW YORK, _December 7, 1763_.

“MY DEAR FRIENDS,――What a mortification it is to me not to
accompany my dear Mr. Habersham to Bethesda. Assure yourselves,
I shall come as soon as possible. Meanwhile, I have desired
Mr. Habersham to assist in supervising and settling the accounts,
and to give his advice respecting the house, plantation, etc.
I beg you will be so good as to let me have an inventory of
every individual thing, the names and number of the negroes,
and what you think is necessary to be done every way. I would
only observe in general, that I would have the family lessened
as much as may be, and all things contracted into as small a
compass as possible. Once more, adieu, though, I trust, but for
a short season. My heart is too full to enlarge. I purpose going
to New England; but it will be better to go to heaven. Come,
Lord Jesus, come quickly.”

“NEW YORK, _December 16, 1763_.

“Jesus continues to own the feeble labours of an almost worn-out
pilgrim. Every day, the thirst for hearing the word increases,
and the better sort come home to hear more of it. I must go soon
to New England. Cold weather and a warm heart suit my tottering
tabernacle best.”

“NEW YORK, _December 18, 1763_.

“I am in better health than when I wrote last. Preaching thrice
a week agrees pretty well with me this cold season of the year.
I am apt to believe my disorder will be periodical. New Jersey
College is a blessed nursery, one of the purest, perhaps, in
the universe. The worthy president and three tutors are all
bent upon making the students both saints and scholars. I was
lately there for a week. The Redeemer vouchsafed to own the word
preached. Prejudices in New York have most strangely subsided.
The better sort flock as eagerly as the common people, and are
fond of coming for private gospel conversation.”

The year 1763 will be suitably closed by a warm-hearted letter to Charles Wesley.

“NEW YORK, _December 26, 1763_.

“MY DEAR OLD FRIEND,――Once more I write to you from this dying
world. Through infinite, unmerited mercy, I am helped to preach
twice or thrice a week, and never saw people of all ranks more
eager in Philadelphia and in this place, than now. Lasting
impressions, I trust, are made. At New Jersey College, we had
sweet seasons among the sons of the prophets, and I have had the
pleasure of conversing with new-creature ministers of various
denominations. Ere long, we shall join the elders about the
throne. Then shall we all greatly marvel, and try who can shout
loudest, ‘He hath done all things well.’ Neither you, nor your
brother, nor the highest archangel in heaven, shall, if possible,
outdo even me, though less than the least of all. Continue to
pray for me, as such. I hope your brother lives and prospers.
Remember me to your dear yoke-fellow, and all enquiring friends;
and assure yourselves of not being forgotten in the poor
addresses of, my dear friend,

“Yours in Jesus,

“GEORGE WHITEFIELD.”[509]

In more than one of these extracts, Whitefield makes grateful mention of his conversing with what he calls “_new-creature ministers_.” This is a notable fact. Compared with his first visits to America, the difference, in this respect, was great. It ought always to be remembered, that the revival, in the days of Whitefield and the Wesleys, was remarkable, not only for the quickening of churches and the saving of sinners, but also for the raising up of a host of converted ministers, in England, Wales, Scotland, Ireland, and America. This was not the least of its glorious results.

Whitefield longed to be at Bethesda, but the hope of being benefited by the colder atmosphere of the northern colonies still detained him. The following is taken from another letter addressed to the managers of his Orphan House:――

“New York, January 12, 1764. The cold braces me up a little.
I am enabled to preach twice or thrice a week. Congregations
continue very large, and, I trust, saving impressions are made
upon many. O for a blessed gale of Divine influences when we
meet at Bethesda! From thence, or from Charlestown, I purpose
to embark for England. But future things belong to Him, who,
whatever may be our thoughts, always orders all things well.”

The following extract from the _Boston Gazette_ confirms the foregoing statements, respecting Whitefield’s congregations in New York:――

“New York, January 23, 1764. The Rev. Mr. George Whitefield has
spent seven weeks with us, preaching twice a week, with more
general acceptance than ever. He has been treated with great
respect by many of the gentlemen and merchants of this place.
During his stay, he preached two charity sermons: one on the
occasion of the annual collection for the poor, when double
the sum was collected that ever was upon the like occasion;
the other for the benefit of Mr. Wheelock’s Indian School, at
Lebanon, in New England, for which he collected (notwithstanding
the prejudices of many people against the Indians) the sum of
£120. In his last sermon, he took a very affectionate leave of
the people of this city, who expressed great concern at his
departure. May God restore this great and good man (in whom
the gentleman, the Christian, and the accomplished orator
shine forth with such lustre) to a perfect state of health,
and continue him long a blessing to the world, and the Church
of Christ!”

Immediately after this, Whitefield set out for New England, and, on his way, preached in Long Island, Shelter Island, and other places. On arriving at Boston, about February 13, he received a hearty welcome, not only from his old acquaintance, but from the people in general. His enormous collections, in 1761, for the distressed Protestants in Germany, and for the sufferers by the great fire at Boston, have been already mentioned. Now, as was fitting, the Boston people thanked him for his assistance. Hence the following:――

“Boston, February 20. Monday last, at a very general meeting of
the freeholders and other inhabitants of this town, it was voted
unanimously that the thanks of the town be given to the Rev.
Mr. George Whitefield, for his charitable care and pains in
collecting a considerable sum of money in Great Britain, for the
benefit of the distressed sufferers by the great fire in Boston,
1760. And a respectable committee was appointed to wait on Mr.
Whitefield, to inform him of the vote, and present him with a
copy thereof; which committee waited upon him accordingly, and
received the following answer:――

“GENTLEMEN,――This vote of thanks for so small an instance of
my goodwill to Boston, as it was entirely unexpected, quite
surprises me. Often have I been much concerned that I could do
no more upon such a distressing occasion. That the Redeemer may
ever preserve the town from such-like melancholy events, and
sanctify the present afflictive circumstances to the spiritual
welfare of all its inhabitants, is the hearty prayer of,

“Gentlemen, your ready servant in our common Lord,

“GEORGE WHITEFIELD.”[510]

A few days after this, Whitefield wrote to his friend, Mr. Robert Keen, as follows:――

“Boston, March 3, 1764. I have received letters from my wife and
Mr. C――――, dated in October and November. I have been received
at Boston with the usual warmth of affection. Twice have we seen
the Redeemer’s stately steps in the great congregation. But, as
the small-pox is likely to spread through the town, I purpose
making my country tour, and then to return to Boston in my way
to the south. Invitations come so thick and fast from every
quarter, that I know not what to do. I cannot boast of acquiring
much additional bodily strength. The cool season of the year
helps to keep me up. Twice a week is as often as I can, with
comfort, ascend my throne. Till I hear from you, and see what is
determined concerning Bethesda, I cannot think of undertaking a
long voyage. Sometimes I fear my weakness will never allow me to
go on shipboard any more. But I will wait.”

Whitefield lived to be a blessing to his fellow-creatures. He had just been thanked, by the inhabitants of Boston, for the assistance he had rendered them in 1761. Now, his heart was set on helping others.

A hundred and thirty-four years ago, the Puritans of New England had advanced £400 towards the erection of a college at Newton, which, on the founding of the college there, had its name changed to Cambridge. In 1638, the Rev. John Harvard, minister of Charlestown, near Boston, died, and bequeathed to the college one half of his estate and all his library. In honour of its benefactor, the college henceforth was called “Harvard College.” There cannot be a doubt that this venerable school of learning exerted a powerful influence in forming the character of the people of New England. Magistrates and men of wealth were profuse in their donations to its funds; and once, at least, every family in the colony gave to the Harvard College twelvepence, or a peck of corn, or its value in unadulterated wampumpeag.[511] Now, in 1764, a great calamity had befallen this, the oldest college in America. Its library was burnt. Whitefield heard of this, and wished to render some assistance.

Further. In 1754, the Rev. Eleazer Wheelock, D.D., first president of Dartmouth College, founded a charity school, at Lebanon, for the education of Indian youths, with a view of preparing them for labouring as missionaries, interpreters, or schoolmasters, among the Indian tribes. He now had more than twenty of these young men under his care and management, his school being supported partly by private subscriptions, and partly by assistance rendered by the Legislatures of Connecticut and Massachusetts, and by the Commissioners in Boston of the Scotch Society for Propagating Christian Knowledge. The idea was a noble one, though its ultimate success was not so great as some expected.

Four years ago, Whitefield had rendered valuable assistance to Dr. Wheelock.[512] In a letter, dated “London, 1760,” he wrote:――

“Upon mentioning and a little enforcing your Indian affair, the
Lord put it into the heart of the Marquis of Lothian to hand me
£50. You will not fail to send his lordship a letter of thanks
and some account of the school. Now the great God has given us
Canada, what will become of us, if we do not improve it to His
glory and the conversion of the poor heathen? Satan is doing
what he can here to bring the work into contempt, by blasphemy
and ridicule at both the theatres. But you know how the bush
burned and was not consumed; and why? Jesus was, and is in it.
Hallelujah! My hearty love to the Indian lambs.”[513]

This letter was written in the midst of the terrible persecution arising out of the performance of Foote’s infamous farce, “The Minor.” Whitefield’s interest in the temporal and eternal welfare of the heathen Indians was as profound as ever; and, hence, he now made a fresh application to his friends, not only on behalf of Harvard College, but of Wheelock’s school. Hence the following, addressed to a friend in London:――

“Concord, twenty miles from Boston, March 10, 1764. In New York,
we saw blessed days of the Son of man; and, in my way to these
parts, a Divine influence has attended the word preached, in
various places. How would you have been delighted to have seen
Mr. Wheelock’s Indians! Such a promising nursery of future
missionaries, I believe, was never seen in New England before.
Pray encourage it with all your might. I also wish you could
give some useful Puritanical books to Harvard College Library,
lately burnt. Few, perhaps, will give such; and yet a collection
of that kind is absolutely necessary for future students, and
to poor neighbouring ministers, to whom, I find, the books
belonging to the library are freely lent from time to time. You
will not be angry with me for these hints. I know your ambitious,
greedy soul: you want to grow richer and richer towards God. O
that there may be in me such a mind! But my wings are clipped.
I can only preach twice or thrice a week with comfort. And yet
a wider door than ever is opened all along the continent.”

Notwithstanding his ill-health, Whitefield continued preaching, and, as usual, with great success. To Mr. Charles Hardy, one of the managers of his London chapels, he wrote:――

“Portsmouth, March 23, 1764. How was my heart eased by receiving
yesterday your kind letter, dated October 22. If you and dear Mr.
Keen will continue to manage when I am present, as well as when
I am absent, it may give another turn to my mind. At present,
my way is clear to go on preaching till I can journey southward.
The enclosed will inform you of what has been done by one sermon
at Providence, formerly a most ungodly place. At Newbury, which
I left yesterday, there is a stir indeed. On Lord’s-day, I shall
begin here. O for daily fresh gales!”

A month after this, Whitefield had returned to Boston, and wrote as follows to Mr. Dixon, the superintendent of his Orphan House:――

“Boston, April 20, 1764. I have been at my _ne plus ultra_
northward, and am now more free, and capable of settling my
affairs southward. When that is done, how cheerfully could I
sing, ‘Lord, now lettest Thou Thy servant depart in peace!’ I
hope you are not offended at my giving a power of attorney to
Mr. Habersham. It was not owing to a distrust of any of you, but
only, in _case of my death_, that he might testify to the world
the integrity of your actions, and the veracity of your accounts.
I am persuaded, he will not desire to interfere, but will act
and consult jointly with yourselves, as occasion offers; and you
will go on in your old way. I wish I was assured of your stay
at Bethesda. I am satisfied, you will not distress me by leaving
the place destitute of proper help. My tottering tabernacle
will not bear grief, especially from those whom I so dearly
love, and who have served the institution so faithfully and
disinterestedly for so many years. What I have in view for
Bethesda, may be better spoken of when we meet, than by letter.
By my late excursions, I am brought low; but rest and care
may brace me up again for some little further service for our
glorious Emmanuel. A most blessed influence has attended the
word in various places, and many have been made to cry out,
‘What shall we do to be saved?’”

Whitefield now entertained the thought of an escape to the southern colonies; but “the Boston people sent a hue and cry after” him, and brought him back.[514] He resumed his ministry among them on April 24, and, as far as he was able, continued to preach to them for about the next eight weeks. They begged “for a six o’clock morning lecture,” and he was willing to accede to their request, saying, “I would fain die preaching.”[515] To Mr. Charles Hardy, he wrote:――

“Boston, June 1, 1764. You see where this leaves me. Friends
have constrained me to stay here, for fear of running into the
summer’s heat. Hitherto, I find the benefit of it. I am much
better in health, than I was this time twelvemonth, and can now
preach thrice a week to large auditories without hurt. Every
day I hear of some brought under concern. This is all of grace.
In about a fortnight, I purpose to set forward on my southern
journey. It will be hard parting; but heaven will make amends
for all.”

Whitefield left Boston, as he intended, and travelled to New York, where he continued for about three months. In reference to his New England visit, he wrote to Mr. Keen, as follows:――

“New York, June 25, 1764. The New England winter campaign is
over, and I am thus far on my way to Georgia. Mr. Smith, my
faithful host, at Boston, writes thus: ‘Your departure never
before so deeply wounded us, and the most of this people. They
propose sending a book full of names to call you back. Your
enemies are very few, and even they seem to be almost at peace
with you.’ To crown the expedition, after preaching at Newhaven
College, and when I was going off in the chaise, the president
came to me, and said, the students were so deeply impressed by
the sermon, that they were gone into the chapel, and earnestly
entreated me to give them one more quarter of an hour’s
exhortation. Not unto me, O Lord, not unto me, but unto Thy
free and unmerited grace be all the glory!”

Whitefield’s health continued better; and, besides preaching in the chapels of New York, he, at the beginning of August, mentions his having preached twice in the open air.[516] His popularity was enormous. Hence the following to Mr. Keen:――

“New York, August 25, 1764. Still I am kept, as it were,
a prisoner in these parts, by the heat of the weather. All
dissuade me from proceeding southward till the latter end of
September. My late excursions upon Long Island have been blessed.
It would surprise you to see above a hundred carriages at every
sermon in this new world. I am, through infinite mercy, still
kept up. I wrote to Mr. Hardy and my dear wife very lately by
a friend; and I have sent many letters, for a _letter-day_, to
the care of Mrs. E――――s, in Bristol.”

Towards the end of September, Whitefield removed to Philadelphia, whence he again wrote to Mr. Keen:――

“Philadelphia, September 21, 1764. After a most solemn and
heart-breaking parting at New York, I am come thus far in my way
to Georgia. There I hope to be about Christmas; and in spring
to embark for England. However, let what will become of the
substance, I herewith send you my shadow. The painter, who gave
it me, having now the ague and fever, and living a hundred miles
off, I must get you to have the drapery finished; and then, if
judged proper, let it be put up in the Tabernacle parlour. I
have only preached twice here, but the influence was deep. I am
better in health than I have been these three years. I received
the hymn-books.”[517]

Immediately after his arrival, Whitefield, by request, preached at the commencement of a new term of the College of Philadelphia,――an establishment which he pronounced to be “one of the best regulated institutions in the world.”[518] The provost of the college was the Rev. William Smith, D.D., a native of Scotland, and educated at the University of Aberdeen,――an episcopally ordained clergyman, and a gentleman whose learning and popular talents contributed greatly to raise the character of the college over which he presided.

“Dr. Smith,” says Whitefield, “read prayers for me; both the
present and the late governor, with the head gentlemen of the
city, were present; and cordial thanks were sent to me from all
the trustees, for speaking for the children, and countenancing
the institution. This is all of God. To me nothing belongs but
shame and confusion of face. O for a truly guileless heart!”[519]

While at Philadelphia, Whitefield wrote the following characteristic letter to his old friend Wesley:――

“PHILADELPHIA, _September 25, 1764_.

“REV. AND DEAR SIR,――Your kind letter, dated in January last,
did not reach me till a few days ago. It found me here, just
returned from my northern circuit; and waiting only for cooler
weather to set forwards for Georgia. Perhaps that may be my _ne
plus ultra_. But the gospel range is of such large extent, that
I have, as it were, scarce begun to begin. Surely nothing but
a very loud call of Providence could make me so much as think
of returning to England as yet. I have been mercifully carried
through the summer’s heat; and, had strength permitted, I might
have preached to thousands and thousands thrice every day.
Zealous ministers are not so rare in this new world as in other
parts. Here is room for a hundred itinerants. Lord Jesus, send
by whom Thou wilt send! Fain would I end my life in rambling
after those who have rambled away from Jesus Christ.

‘For this let men despise my name;
I’d shun no cross; I’d fear no shame;
All hail reproach!’

“I am persuaded you are like-minded. I wish you and all your
dear fellow-labourers great prosperity. O to be kept from
turning to the right hand or the left! Methinks, for many years,
_we_ have heard a voice behind us, saying, ‘This is the way;
walk ye in it.’ I do not repent being a poor, despised, cast-out,
and now almost worn-out itinerant. I would do it again, if I
had my choice. Having loved His own, the altogether lovely Jesus
loves them to the end. Even the last glimmerings of an expiring
taper, He blesses to guide some wandering souls to Himself. In
New England, New York, and Pennsylvania, the word has run and
been glorified. Scarce one dry meeting since my arrival. All
this is of grace. In various places, there has been a great
stirring among the dry bones.

“If you and all yours would join in praying over a poor
worthless, but willing pilgrim, it would be a very great act
of charity, he being, though less than the least of all,

“Rev. and very dear sir,

“Ever yours in Jesus,

“GEORGE WHITEFIELD.”[520]

Whitefield continued a month at Philadelphia; and, on leaving it, about October 21, exclaimed, “O what blessings have we received in this place! Join in crying, Hallelujah!”[521]

On his departure from Philadelphia, Whitefield proceeded to Virginia, and to North and South Carolina. He met with the “new lights” at almost every stage: a nickname given to evangelical preachers and their converts, and analogous to that of “Methodists” in England. The present was a marvellous contrast when compared with the state of things, at the time of Whitefield’s first visit to Virginia a quarter of a century before; and no wonder that he wrote, “It makes me almost determine to come back early in the spring. Surely the Londoners, who are fed to the full, will not envy the poor souls in these parts, who scarce know their right hand from the left.”