Volume 2 — EIGHT YEARS IN THE UNITED KINGDOM. 1755 TO 1763. (continued 4)

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 were505 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.