On the Death of the Rev. Mr. George Whitefield
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III.
But how shall we improve this awful providence? This is the third thing which we have to consider. And the answer to this important question is easy (may God write it in all our hearts!). By keeping close to the grand doctrines which he delivered; and by drinking into his spirit.
1. And, first, let us keep close to the grand scriptural doctrines which he everywhere delivered. There are many doctrines of a less essential nature, with regard to which even the sincere children of God (such is the present weakness of human understanding) are and have been divided for many ages. In these we may think and let think; we may "agree to disagree." But, meantime, let us hold fast the essentials of "the faith which was once delivered to the saints;" and which this champion of God so strongly insisted on, at all times, and in all places!
2. His fundamental point was, "Give God all the glory of whatever is good in man;" and, "In the business of salvation, set Christ as high and man as low as possible." With this point, he and his friends at Oxford, the original Methodists, so called, set out. Their grand principle was, there is no power (by nature) and no merit in man. They insisted, all power to think, speak, or act aright, is in and from the Spirit of Christ; and all merit is (not in man, how high soever in grace, but merely) in the blood of Christ. So he and they taught: there is no power in man, till it is given him from above, to do one good work, to speak one good word, or to form one good desire. For it is not enough to say, all men are sick of sin: no, we are all "dead in trespasses and sins." It follows, that all the children of men are, "by nature, children of wrath." We are all "guilty before God," liable to death temporal and eternal.
3. And we are all helpless, both with regard to the power and to the guilt of sin. "For who can bring a clean thing out of an unclean?" None less than the Almighty. Who can raise those that are dead, spiritually dead in sin? None but He who raised us from the dust of the earth. But on what consideration will He do this? "Not for works of righteousness that we have done." "The dead cannot praise Thee, O Lord;" nor do anything for the sake of which they should be raised to life. Whatever, therefore, God does, He does it merely for the sake of His well-beloved Son: "He was wounded for our transgressions, He was bruised for our iniquities." He Himself "bore" all "our sins in His own body upon the tree." He "was delivered for our offences, and was raised again for our justification." Here then is the sole meritorious cause of every blessing we do or can enjoy; in particular of our pardon and acceptance with God, of our full and free justification. But by what means do we become interested in what Christ has done and suffered? "Not by works, lest any man should boast;" but by faith alone. "We conclude," says the Apostle, "that a man is justified by faith, without the works of the law." And "to as many as" thus "receive Him, giveth He power to become the sons of God, even to those that believe in His name; who are born, not of the will of man, but of God."
4. And "except a man be" thus "born again, he cannot see the kingdom of God." But all who are thus "born of the Spirit" have "the kingdom of God within them." Christ sets up His kingdom in their hearts; "righteousness, peace, and joy in the Holy Ghost." That "mind is in them, which was in Christ Jesus," enabling them to "walk as Christ also walked." His indwelling Spirit makes them both holy in heart, and "holy in all manner of conversation." But still, seeing all this is a free gift, through the righteousness and blood of Christ, there is eternally the same reason to remember, "He that glorieth, let him glory in the Lord."
5. You are not ignorant that these are the fundamental doctrines which he everywhere insisted on. And may they not be summed up, as it were, in two words, -- the new birth, and justification by faith? These let us insist upon with all boldness, at all times, and in all places; -- in public (those of us who are called thereto), and at all opportunities in private. Keep close to these good, old, unfashionable doctrines, how many soever contradict and blaspheme. Go on, my brethren, in the "name of the Lord, and in the power of His might." With all care and diligence, "keep that safe which is committed to your trust;" knowing that "heaven and earth shall pass away, but this truth shall not pass away."
6. But will it be sufficient to keep close to his doctrines, how pure soever they are? Is there not a point of still greater importance than this, namely, to drink into his spirit? -- herein to be a follower of him, even as he was of Christ? Without this, the purity of our doctrines would only increase our condemnation. This, therefore, is the principal thing -- to copy after his spirit. And allowing that in some points we must be content to admire what we cannot imitate; yet in many others we may, through the same free grace, be partakers of the same blessing. Conscious then of your own wants and of His bounteous love, who "giveth liberally and upbraids not," cry to Him that works all in all for a measure of the same precious faith; of the same zeal and activity; the same tender-heartedness, charitableness, bowels of mercies. Wrestle with God for some degree of the same grateful, friendly, affectionate temper; of the same openness, simplicity, and godly sincerity; "love without dissimulation." Wrestle on, till the power from on high works in you the same steady courage and patience; and above all, because it is the crown of all, the same invariable integrity!
7. Is there any other fruit of the grace of God with which he was eminently endowed, and the want of which among the children of God he frequently and passionately lamented? There is one, that is, catholic love; that sincere and tender affection which is due to all those who, we have reason to believe, are children of God by faith; in other words, all those, in every persuasion, who "fear God and work righteousness." He longed to see all who had "tasted of the good word," of a true catholic spirit; a word little understood, and still less experienced, by many who have it frequently in their mouth. Who is he that answers this character? Who is the man of a catholic spirit? One who loves as friends, as brethren in the Lord, as joint partakers of the present kingdom of heaven, and fellow heirs of His eternal kingdom, all, of whatever opinion, mode of worship, or congregation, who believe in the Lord Jesus; who love God and man; who, rejoicing to please and fearing to offend God, are careful to abstain from evil, and zealous of good works. He is a man of a truly catholic spirit, who bears all these continually upon his heart; who, having an unspeakable tenderness for their persons, and an earnest desire of their welfare, does not cease to commend them to God in prayer, as well as to plead their cause before men; who speaks comfortably to them, and labors, by all his words, to strengthen their hands in God. He assists them to the uttermost of his power, in all things, spiritual and temporal; he is ready to "spend and be spent" for them; yea, "to lay down his life for his brethren."
8. How amiable a character is this! How desirable to every child of God! But why is it then so rarely found? How is it that there are so few instances of it? Indeed, supposing we have tasted of the love of God, how can any of us rest till it is our own? Why, there is a delicate device, whereby Satan persuades thousands that they may stop short of it and yet be guiltless. It is well if many here present are not in this "snare of the devil, taken captive at his will." "O yes," says one, "I have all this love for those I believe to be children of God; but I will never believe he is a child of God, who belongs to that vile congregation! Can he, do you think, be a child of God, who holds such detestable opinions? Or he that joins in such senseless and superstitious, if not idolatrous, worship?" So we may justify ourselves in one sin by adding a second to it! We excuse the want of love in ourselves by laying the blame on others! To color our own devilish temper, we pronounce our brethren children of the devil! O beware of this! -- and if you are already taken in the snare, escape out of it as soon as possible! Go and learn that truly catholic love which "is not rash," or hasty in judging; that love which "thinks no evil;" which "believes and hopes all things;" which makes all the allowances for others that we desire others should make for us! Then we shall take knowledge of the grace of God which is in every man, whatever be his opinion or mode of worship: then will all that fear God be near and dear unto us "in the bowels of Jesus Christ."
9. Was not this the spirit of our dear friend? And why should it not be ours? O Thou God of love, how long shall Thy people be a by-word among the Heathen? How long shall they laugh us to scorn, and say, "See how these Christians love one another!" When wilt Thou roll away our reproach? Shall the sword devour for ever? How long will it be ere Thou bid Thy people return from "following each other?" Now, at least, "let all the people stand still, and pursue after their brethren no more!" But what ever others do, let all of us, my brethren, hear the voice of him that, being dead, yet speaks! Suppose ye hear him say, "Now, at least, be ye followers of me as I was of Christ! Let brother "no more lift up sword against brother, neither know ye war any more!" Rather put ye on, as the elect of God, bowels of mercies, humbleness of mild, brotherly kindness, gentleness, long-suffering, forbearing one another in love. Let the time past suffice for strife, envy, contention; for biting and devouring one another. Blessed be God, that ye have not long ago been consumed one of another! From henceforth hold ye the unity of the Spirit in the bond of peace."
10. O God, with Thee no word is impossible! Thou does whatsoever please Thee! O that Thou would cause the mantle of Thy prophet, whom Thou hast taken up, now to fall upon us that remain! "Where is the Lord God of Elijah?" Let his spirit rest upon these Thy servants! Show Thou art the God that answers by fire! Let the fire of Thy love fall on every heart! And because we love Thee, let us love one another with a "love stronger than death!" Take away from us "all anger, and wrath, and bitterness; all clamor and evil speaking!" Let Thy Spirit so rest upon us, that from this hour we may be "kind to each other, tender-hearted, forgiving one another, even as God, for Christ's sake hath forgiven us!"
AN HYMN
1. Servant of God, well done!
Thy glorious warfare's past;
The battle's fought, the race is won,
And thou art crown'd at last;Of all thy heart's desire
Triumphantly possess'd,
Lodged by the ministerial choir
In thy Redeemer's breast.2. In condescending love,
Thy ceaseless prayer He heard;
And bade thee suddenly remove
To thy complete reward:Ready to bring the peace,
Thy beauteous feet were shod,
When mercy sign'd thy soul's release,
And caught thee up to God.3. With saints enthroned on high,
Thou dost thy Lord proclaim,
And still To God salvation cry,
Salvation to the Lamb!O happy, happy soul!
In ecstasies of praise,
Long as eternal ages roll,
Thou seest thy Saviour's face!4. Redeem'd from earth and pain,
Ah! when shall we ascend,
And all in Jesu's presence reign
With our translated friend?Come, Lord, and quickly come!
And, when in Thee complete,
Receive Thy longing servants home,
To triumph at Thy feet!
[Sugden's edition includes the additions in square brackets within the text.] [Sugden's introduction:
GEORGE WHITEFIELD died at Newburyport, Massachusetts, thirty miles north of Boston, on September 30, 1770, in the Presbyterian manse, which is still preserved. He was buried in a vault under the pulpit of the Presbyterian meeting-house on October 2, according to his own wish; and in 1828 a cenotaph was erected in the church with a suitable inscription. Under date November 1O, 1770, Wesley says, "I returned to London, and had the melancholy news of Mr. Whitefield's death confirmed by his executors, who desired me to preach his funeral sermon on Sunday the 18th." [This was his own wish. "If you should die abroad," said Mr. Keen, "whom shall we get to preach your funeral sermon? Must it be your old friend, the Rev. Mr. John Wesley?" This question was often put, and as often Whitefield answered, "He is the man."] "In order to write this, I retired to Lewisham on Monday; and on Sunday following went to the chapel in Tottenham Court Road. An immense multitude was gathered together from all corners of the town. I was at first afraid that a great part of the congregation would not be able to hear; but it pleased God to strengthen my voice that even those at the door heard distinctly. It was an awful season. All were still as night; most appeared to be deeply affected; and an impression was made on many which one would hope will not speedily be effaced. The time appointed for my beginning at the Tabernacle was half-hour after five, but it was quite filled at three; so I began at four. At first the noise was exceeding great; but it ceased when I began to speak; and my voice was again so strengthened that all who were within could hear, unless an accidental noise hindered here or there for a few moments. Oh that all may hear the voice of Him with whom are the issues of life and death; and who so loudly, by this unexpected stroke, calls all His children to love one another." On the following Friday he repeated the sermon at the Tabernacle at Greenwich to an overflowing congregation. Again, on January 2, 1771, he preached at Deptford "a kind of funeral sermon for Mr. Whitefield. In every place I wish to show all possible respect to the memory of that great and good man."
It must not be forgotten that at this very time Wesley was in the thick of the controversy with the Rev. Walter Shirley and the Countess of Huntingdon's preachers about the famous Minutes of 1770, in which Wesley had laid down clearly the differences between his views and those of the Calvinists. It is much to the credit both of Mr. Whitefield's friends and of Wesley that this was not allowed to interfere with their invitation to him to preach the sermon, nor with his own affectionate and ungrudging recognition of the greatness and goodness of his departed fellow worker. Indeed, their difference of opinion had never, since the dispute in 1741, been permitted to interrupt their mutual love and esteem; they agreed to differ, and still to love one another.
The sermon was at once published in London; and a reprint was issued in Dublin, also dated 1770, with an additional hymn "Glory and thanks and love;" and it was placed last in the sermons in vol. iv (1771). A warm attack was made on it in the Gospel Magazine of February 1771, probably by Mr. Romaine. He first objected to the text. "How improper," he says, "to apply the words of a mad prophet to so holy a man as Mr. Whitefield!" Of course Wesley's answer was obvious: he did not apply the words to Mr. Whitefield, but to himself; and he humorously says, "Nothing would be more suitable than for Balaam junior to use the words of his forefather; surely a poor reprobate may, without offence, wish to die like one of the elect!" The more serious part of the attack was on the statement in iii. (5) that "the fundamental doctrines which Mr. Whitefield everywhere insisted on" were "the new birth, and justification by faith." Romaine, on the contrary, affirms "the grand fundamental doctrines, which he everywhere preached, were the everlasting covenant between the Father and the Son, and absolute predestination flowing therefrom." Wesley answers "(1) that Mr. Whitefield did not everywhere preach these. In all the times I myself heard him preach, I never heard him utter a sentence either on one or the other. Yea, all the times he preached in West Street Chapel, and in our other chapels throughout England, he did not preach these doctrines at all, no, not in a single paragraph. (2) That he did everywhere preach the new birth, and justification by faith. Both in West Street Chapel and in all our other chapels throughout England, he did preach the necessity of the new birth, and justification by faith, as clearly as he has done in his two volumes of printed sermons." Wesley was not ignorant of the differences between himself and Whitefield in regard to predestination; but most properly in this sermon, whilst he recognizes (iii. I) that there are differences of opinion between the children of God, he emphasizes the points of agreement; and whatever Whitefield may have believed about the eternal decrees, no man ever preached a full and free salvation more constantly and effectively than he did. The only solution of this difficultly is to be found in the recognition that the two opposing views represent the two sides of one truth, which our finite understanding is not able to synthesize; but which we may nevertheless accept, just as we accept the Unity in Trinity in the Godhead, or the divine-human person of our Lord.
Incidentally we learn from Wesley's reply to Romaine that one of the hymns sung at the service was Charles Wesley's "Shrinking from the cold hand of death," from the Short Hymns on Select Passages (1762), now No. 823 in the Methodist Hymn-Book; the other was no doubt the one appended to the sermon, "Servant of God, well done!" written by Charles Wesley for this occasion, and published as "An Hymn on the Death of the Rev. Mr. Whitefield" in the third (post-humous) series of Funeral Hymns. The hymn appended to the Dublin edition of the sermon is No. 42 in the second series of Funeral Hymns, published in 1759 (Osborn's edition of Poetical Works, vi. 285).
The Tottenham Court Road Chapel, or Whitefield's Tabernacle, as it was often called, stood on the west side of the road, between Tottenham Street and Howland Street. The site was then surrounded by fields and gardens, and there were only two houses to the north of it. The foundation stone was laid by Whitefield in June 1756, and he opened it on November 7 of the same year. It soon was found to be too small, and was enlarged in 1759. A vault was prepared beneath the chapel, in which Whitefield meant that both he himself and the two Wesleys should be interred; but his wish was not fulfilled. In 1890 the building was taken down and re-erected. It is now known as Whitefield's Central Mission.
The Tabernacle was originally a wooden shed to the north of Upper Moorfields, close to Wesley's Foundery, opened in 1741; in 1753 it was superseded by a brick building, the one in which this sermon was preached in the afternoon. This was used for over a century, and was then replaced by a Tabernacle at the corner of Tabernacle Street and Leonard Street, Finsbury, which occupied the old site. The old pulpit was retained from which Wesley preached on this occasion. The building is now used for business purposes.]
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Acknowledgements
[Edited by Scott Denfeld, student at Northwest Nazarene College (Nampa, ID), with corrections by George Lyons for the Wesley Center for Applied Theology.] The text for John Wesley's sermons originally came from the Christian Classics Ethereal Library.