PREFACE
The excellent Matthew Henry has very truly said, "There are remains of great and good men, which, like Elijah's mantle, ought to be gathered up and preserved by the survivors – their sayings, their writings, their examples; that as their works follow them in the reward of them, they may stay behind in the benefit of them."
Influenced by this and kindred sentiments, the compiler of this volume has devoted no small labor to gather from every source to which he could gain access, whatever appeared to him important to be known respecting the most distinguished uninspired preacher perhaps of any age or country. Whatever may be the faults of the work, to use the language of the Rev. Dr. Campbell, one of the present pastors of Whitefield's churches in London, in reference to a short sketch he had himself prepared of our great evangelist, "It will serve to bring him and his apostolic labors before the minds of vast multitudes of the rising generation, to whom both are all but unknown; and this is far from unimportant. Whatever tends to fix the minds of men afresh upon the character of Whitefield is, and it always will be, something gained to the cause of true religion. The contemplation of that character is one of the most healthful exercises that can occupy a Christian heart, or a Christian understanding. It is an admirable theme for ministerial meditation. It tends equally to humble, to instruct, and to encourage; to excite love to Christ, zeal for his glory, and compassion for the souls of men. What Alexander and Cæsar, Charles XII. of Sweden and Napoleon the first, are to those of the sons of men who have not yet ceased to 'learn war,' that Whitefield and Wesley are to those who aspire to eminent usefulness as ministers and missionaries of the cross."
In the preparation of this memoir, the compiler has sought to collect together incidents which might interest and instruct, especially in connection with Whitefield's labors in America; to present him as much as possible in his own dress; and to use the facts of his life to excite and cherish his own spirit, so far as he had the spirit of Christ. Facts reflecting on the reputation and feelings of others have been used only as the interests of truth seemed to demand.
It would have been easy to place on almost every page an array of authorities, and to give here a long list of friends to whom the writer has been indebted for aid; but the sole object of the volume is the honor of Christ in the salvation of men, and that this may be accomplished, we pray that the blessing of Heaven may rest upon it.
Philadelphia, 1857.
CHAPTER I.
MORAL STATE OF GREAT BRITAIN IN THE EARLY PART OF THE EIGHTEENTH CENTURY – WHITEFIELD FROM HIS BIRTH TO HIS FIRST SERMON
That we may have a clear and comprehensive view of the labors and success of George Whitefield, it is important that we consider the moral condition of Great Britain and its dependencies when the Head of the church brought him on the field of action. The latter part of the seventeenth and the beginning of the eighteenth centuries presented in that country a scene of moral darkness, the more remarkable as it so soon succeeded the triumph of evangelical truth which distinguished the seventeenth century, and which is perpetuated in a religious literature that will bless the world. Causes had long been at work which produced such insensibility and decline as to all that is good, and such a bold and open activity in evil, as it is hoped the grace of God may avert from his churches in all future time. The doctrine of the divine right of kings to implicit obedience on the part of their subjects; the principle of priestly control of the minds of men in religious matters; and clerical influence, sustained by kingly authority, in favor of sports on the Lord's day, together with the evil examples of men high in rank and power, had produced their natural results on the masses of the people, and make it painful, even at this distant period, to survey the scene.
Nor were these all the evils of that day. The expulsion from their pulpits, by the "Act of Uniformity," of two thousand of the most able and useful of the clergy in England, had led to great ignorance and neglect of religion; and though men like Leighton and Owen, Flavel and Baxter, with Bunyan and a host of others, had continued, in spite of opposing laws, to preach when they were not shut up in prison, and to write their immortal practical works, by the time of which we are speaking they had been called to their eternal reward, leaving very few men of like spirit behind them. Thus infidelity, profligacy, and formalism almost universally prevailed.
The low state of religion in the established church at that time may be learned from the Rev. Augustus M. Toplady, himself one of its ministers, who died in 1778. In a sermon yet extant he says, "I believe no denomination of professing Christians, the church of Rome excepted, were so generally void of the light and life of godliness, so generally destitute of the doctrine and of the grace of the gospel, as was the church of England, considered as a body, about fifty years ago. At that period a converted minister in the establishment was as great a wonder as a comet; but now, blessed be God, since that precious, that great apostle of the English empire, the late dear Mr. Whitefield, was raised up in the spirit and power of Elias, the word of God has run and been glorified; many have believed and been added to the Lord all over the three kingdoms; and blessed be his name, the great Shepherd and Bishop of souls continues still to issue his word, and great is the company of preachers, greater and greater every year."
If it be said that Toplady, as he belonged to a different school of theology from that which then generally prevailed, could scarcely be expected to be impartial, we ask leave to transcribe a few lines from Bishop Butler, who within six months of Whitefield's ordination wrote thus: "It is come, I know not how, to be taken for granted by many persons, that Christianity is not so much as a subject of inquiry; but that it is now at length discovered to be fictitious. And accordingly they treat it as if in the present age this were an agreed point among all people of discernment; and nothing remained but to set it up as a principal subject of mirth and ridicule, as it were by way of reprisals for its having so long interrupted the pleasures of the world." Bishop Warburton, who commenced his ministry a few years before Whitefield, and who cannot be charged with enthusiasm, says, "I have lived to see that fatal crisis, when religion hath lost its hold on the minds of the people."
Many other witnesses might be brought to testify that error and worldly mindedness had made mournful havoc among the clergy, and that spiritual religion had been almost buried in forms and ceremonies. A recent writer has well described the state of religion in the established church at that time, as only to be compared to a frozen or palsied carcass. "There," says this Episcopal clergyman, "were the time-honored formularies which the wisdom of the reformers had provided. There were the services and lessons from Scripture, just in the same order as we have them now. But as to preaching the gospel, in the established church there was almost none. The distinguishing doctrines of Christianity – the atonement, the work and office of Christ and the Spirit – were comparatively lost sight of. The vast majority of sermons were miserable moral essays, utterly devoid of any thing calculated to awaken, convert, save, or sanctify souls." Southey, a biographer of Wesley, who assuredly will not be accused of too strong a tendency to evangelical truth, is compelled to say, "A laxity of opinions as well as morals obtained, and infidelity, a plague which had lately found its way into the country, was becoming so prevalent, that the vice-chancellor of the university at Oxford, in a programma, exhorted the tutors to discharge their duties by double diligence, and had forbidden the under-graduates to read such books as might tend to the weakening of their faith."
There were undoubtedly some learned and conscientious bishops at this era. Such men were Secker and Gibson, Lowth and Horne, Butler, and others. But even the best of them seem sadly to have misunderstood the requirements of the day they lived in. They spent their strength in writing apologies for Christianity, and contending against infidels. They could not see that without the direct preaching of the essential doctrines of the gospel, their labors must be sadly defective. The man who dared to preach the doctrines of the Bible, and in harmony with the Articles and Homilies of his church, was set down as an enthusiast or fanatic.
Among those who had dissented from the established hierarchy, and who were untrammelled by the impositions of secular authority, the state of vital godliness was also unhappily very low. The noble spirits of early non-conformity had passed from earth, or crossed the Atlantic to the frozen shores of New England, and a race of men had sprung up, some of whom retained the tenets of orthodoxy, but had lost