“Waterford (South Wales),April 7, 1743.“My dear Man,—I preached and took my leave of the Gloucester people on Saturday evening last. It was past one in the morning before I could lay down my weary body. I rose again at five; got on horseback, and rode toMr.F——’s; where, at seven, I preached to a sweet congregation, come [on Easter Sunday] to meet their risen Saviour. At ten, I read prayers, and preached from these words. ‘I am the resurrection and the life.’ I afterwards helped to administer the sacrament in Stonehouse church. Then I rode to Stroud, where I preached to about twelve thousand, inMrs.G——’s field. Much of the Divine presence was there. About six in the evening, I preached to a like number on Hampton Common; and, after this, I went to Hampton, and held a general lovefeast with the united Societies there. I went to bed about midnight, very cheerful and very happy.“On Monday morning, I preached near Dursley, to some thousands, with great convictions accompanying the word. About seven in the evening, I reached Bristol, and preached, with wonderful power, to a full congregation, at Smith’s Hall; and afterwards spent the evening very agreeably with dearMr.Chapman, of Bath, and some other friends.“On Tuesday morning, I preached again to a full congregation; and then set out for this place, where we arrived at about eight in the evening.“On Wednesday, at noon, I opened the Association, with a close and solemn discourse upon walking with God. The brethren and people felt much of the Divine presence. Afterwards, we betook ourselves to business. Several matters of great importance were dispatched. We broke up about seven, and met again at ten, and continued settling the affairs of the Societies till two in the morning.“On Thursday, we sat again till four in the afternoon. Then, after taking refreshment, I preached upon ‘The Believer’s Rest,’ after which we went on with our business, and finished our Association about midnight.“I am chosen, if in England, to be always moderator. I trust our Saviour gives me a spirit for it. I find, more and more, the Lord will lead me in a way by Himself, and will perform in me and by me all the good pleasure of His will. Dear Brother Harris, in my absence, is to be moderator.“The Brethren have put the Societies in Wales upon my heart. O pray that I may put them, and all my other concerns, upon the Mediator’s shoulders: those alone can bear them. Perhaps, in a month, I may come to London. It seems the will of the Lord, that I should stay in Wales about a fortnight, and take a tour into Pembrokeshire. Great doors are open there. Our Saviour keeps me very happy; and is, I believe, preparing me for greater blessings.“I am,etc.,“George Whitefield.”47Such is Whitefield’s own account of the second conference of the Calvinistic Methodists,—a godly council, sitting till midnight one day, and till two o’clock in the morning on another, and refreshing themselves, in the midst of their business, with two warm-hearted sermons, by the young man whom they had elected to be their moderator as long as he lived. Whitefield’s sermon, preached at the opening of the conference, has been published; but lack of space prevents the insertion of even a mere outline of it. It is one of his best, and, of course, has a slight Calvinistic tinge.“The in-being of sin,” said the preacher, “will never be totally removed, till we bow down our heads and give up the ghost. The apostle Paul, no doubt, speaks of himself, and that, too, not when he was a Pharisee, but a real Christian, when he complains, that, when he would do good, evil was present with him, not having dominion over him, but opposing and resisting his good intentions and actions, so that he could not do the things which he would, in that perfection which the new man desired. This is what he calls sin dwelling in him. But as for its prevailing power,it is destroyed in every soul that is truly born of God, and is gradually weakened as the believer grows in grace, and the Spirit of God gains a greater ascendancy in the heart.”“O prayer,” cried the impassioned preacher, in another part of his Conference sermon, “O prayer, prayer! it brings and keeps God and man together; it raises man up to God, and brings God down to man. If you would keep up your walk with God, pray, pray without ceasing. Be much in secret, set prayer. When you are about the common business of life, be much in ejaculatory prayer. Send, from time to time, short letters post to heaven, upon the wings of faith. They will reach the very heart of God, and will return to you loaded with blessings.”With respect to that with which he was often charged, he justly observed:—“Though it is the quintessence of enthusiasm, to pretend to be guided by the Spirit without the written Word, yet it is every Christian’s duty to be guided by the Spirit in conjunction with the written Word. Watch, therefore, I pray you, O believers, the motions of God’s blessed Spirit in your souls; and always try your suggestions or impressions by the unerring rule of God’s most holy Word. By observing this caution, you will steer a middle course between two dangerous extremes; I mean,enthusiasmon the one hand, andDeismanddownright infidelityon the other.”On the subject of Christian fellowship, two sentences fell from his lips, which Methodists of the present day will do well to ponder.“If we look into Church history, or make a just observation of our own times, I believe, we shall find, that, as the power of God prevails, Christian Societies and fellowship meetings prevail proportionately. And as one decays, the other insensibly decays and dwindles away at the same time.”“One word,” cried the preacher, “one word to my brethren in the ministry, and I have done. You see, my brethren, my heart is full; I could almost say it is too big to speak, and yet too big to be silent, without dropping a word to you. I observed at the beginning of this discourse, that, in all probability, Enoch was a public person, and a flaming preacher. Though he be dead, does he not speak to us, to quicken our zeal, and to make us more active in the service of our glorious and ever-blessed Master? How did Enoch preach? How did he walk with God? Let us follow him, as he followed Christ. The judge is before the door. He that cometh will come, and will not tarry. His reward is with Him; and, if we are zealous for the Lord of hosts, ere long, we shall shine as stars in the firmament, in the kingdom of our Father, for ever and ever.”Whitefield himself has left no information respecting the business of the Conference, except that he was chosen tobe perpetual moderator, and that, in his absence, Howell Harris was to be his substitute. Fortunately, a manuscript book, containing the minutes of the proceedings, has been preserved, and, from it, the following facts are gleaned.The clergymen present were Whitefield, W. Williams, T. Lewis, and Howell Davies. The lay-preachers were Howell Harris, Herbert Jenkins, T. James, J. Beaumont, T. Williams, J. Lewis, T. Adams, andMr.Hughes. Besides these, there was also present a Dissenting minister, whose name is not recorded.After going through the list of superintendents, exhorters, and stewards, and making appointments for the several circuits, it was further agreed, 1. That the superintendents should have liberty to preach, not only in their own circuits, but, when journeying, elsewhere. 2. That “Howell Harris should be superintendent over Wales, and go to England when called.” 3. That all persons, who thought they had a call to be exhorters, should make application to one of “the monthly Associations,” by whom “their gifts, graces, and call” should be “closely examined.” If approved of, they were to be appointed, by the “Association” examining them, to a suitable circuit; with the proviso, that the “General Association” should be informed of the action that had been taken. 4. That the superintendents should send an account of what God had done, in their respective circuits, to London every month, directed toMr.J. Syms, Charles Square, Hoxton, for the minister of the Tabernacle. 5. That each superintendent should keep a book, in which he should write the names of his private exhorters, and also the names of the members of his Societies; and that he should report the state of each Society to the General Association. 6. That the next Quarterly Association should be held at Trevecca, on the first Wednesday after Midsummer-day. 7. That there should be a Monthly Association in each of the counties of South Wales. 8. That the Monthly Associations should consist of an ordained minister as a moderator, the superintendent of the circuit, his assistants and private exhorters. 9. That a secretary should be chosen, for each monthly meeting, to enter in a book minutes of the proceedings. 10. That each meeting shouldbegin and end with prayer and exhortation. 11. That private exhorters should not send notices of preaching to any place;but should speak in any private house, to the family and neighbours, ifdesired.48Such was the primitive platform of the Calvinistic Methodists, laid down, at Waterford, in Wales, on April6thand7th, 1743. As soon as the Conference was ended, their moderator again set out on his gospel-ramblings. The following jottings are taken from the letters which he wrote to his friend and secretary Syms:—Saturday, April 9. Preached at Cardiff, and atFonmon.49At Cardiff, the congregation large; and the greatest scoffers quiet.Sunday, April 10. Preached twice at Lantrissaint, where Howell Harris also preached inWelsh.50Monday, April 11. Preached from a balcony, in the street, at Neath, to about three thousandpeople.51Tuesday, April 12. Preached once at Harbrook, and twice at Swansea, the congregations at the latter place consisting of four thousand persons. In all these visits, he was accompanied by Howell Harris, who generally preached in Welsh, after Whitefield’s sermon was concluded.Wednesday, April 13. Preached twice at Llanelly, and once at Abergwilly.Thursday, April 14. Preached twice at Carmarthen, “one of the greatest and most polite places in Wales; in the morning, from the top of the cross; in the evening, from a table near it. It was the great sessions. The justices desired I would stay till they rose, and they would come.Accordingly they did, and many thousands more, and several people ofquality.”52Friday, April 15. Preached at “Narberth, to some thousands, with great power.”Saturday, April 16. Preached at Newton, and at Jeffreston, to “several thousands, very like the Kingswood colliers.”Sunday, April 17. “Preached at Llys-y-fran, and had, as it were, a Moorfieldscongregation;”53also “to about the same number near Haverfordwest.”Wednesday, April 20. “Preached, at eight in the morning, to about eight thousand people, at Carmarthen; and, in the afternoon, to several thousands, at Narberth.”Thursday, April 21. “Preached this morning atLarn;54and, coming over the ferry, had the unexpected compliment paid me, of one ship firing several guns, and of some others hoisting their flags. This afternoon, I preached at Kidwelly, to a large congregation. One of the ministers preached against me last Sunday, and mentioned me by name; but, like my other opposers, and like the viper biting the file, he only hurt himself.”Friday, April 22. “Preached twice at Carmarthen, to about ten thousand people. We had another blessed Association, and have now settled all the counties in Wales.”Saturday, April 23. “Preached at Llangathan, in the church, to a great congregation; and at Llandovery in the evening.”Sunday, April 24. “Preached at Llandovery in the morning; and, in the evening, to a large and polite auditory at Brecon.”Monday, April 25. Preached at Trevecca, and at Guenfithen. “My body is weak, but I am at the Redeemer’s feet, and He reigns King in my heart, and causes me to rejoice and triumph over all.”Tuesday, April 26. Preached at Builth, and Gore. “Between eight and nine at night, we set out from Gore for Leominster, and reached there between two and three in the morning.”Wednesday, April 27. Preached twice at Leominster. “The Lord broke up the fallow ground, and gave me a blessed entrance into Herefordshire.”Thursday, April 28. “Found some of our Lord’s disciples at Hereford, and also at Ross, and might have preached at both places, if time would have permitted; but I was hastening to Gloucester, where we arrived at eight in the evening; after having, in about three weeks, travelled four hundred English miles, spent three days in attending two Associations, preached about forty times, visited about thirteen towns, and passed through seven counties. Here, then, will I set up my Ebenezer; thank the adorable Jesus for all His mercies; and, from the bottom of my heart, give Him all the glory.”After preaching three or four times in “the barn” at Gloucester, (which, during his absence, had been turned into a commodious chapel,) Whitefield returned direct to London. Arriving there, he wrote the following letter to one of the servants of the Earl of Huntingdon—David Taylor—who had been converted under the ministry of Benjamin Ingham, and was now preaching in Yorkshire. Notwithstanding the enormous toil indicated by the above jottings, Whitefieldwas willing and wishful to undertake fresh labours quite as arduous.“London,May 6, 1743.“My dear Brother,—A day or two ago, I had the pleasure of receiving a letter from you. Accept my thanks for it.“I am glad that our Saviour is getting Himself the victory in your parts, and that fresh doors are opened for our dear brother Ingham to preach the everlasting gospel.“Blessed be our glorious Emmanuel! I also can tell you of new and glorious conquests made of late. I am but just returned from a circuit of four hundred miles in Gloucestershire and Wales. Dagon has everywhere fallen before the ark. The fields are white unto the harvest. The congregations were very large; and I was never enabled to preach with greater power.“I purpose staying here about a month, and intend once more to attack the prince of darkness in Moorfields, when the holidays come. Many precious souls have been captivated with Christ’s love in that wicked place. Jerusalem sinners bring most glory to the Redeemer.“Where I shall go next, I cannot yet tell. If my Master should point out the way, a visit to Yorkshire would be very agreeable. Perhaps Exeter and Cornwall may be the next places. I love to range in such places.“George Whitefield.”The Whitsuntide holidays occurred in the fourth week of May; but no record exists of Whitefield’s intended “attack on the prince of darkness,” except that he preached in the morning of Whit-Sunday in Moorfields, and made a collection for his Orphan House, amounting to£23. The following are extracts from letters addressed, at this time, to his two superintendents—the first toMr.Habersham, the second toMr.Barber.“London,May 21, 1743.“My very dear faithful Friend and Brother,—After watching and praying and striving some days for direction, I now sit down to write you a letter, though I know not well what to say or do. The concern I have felt for you and my dear family has had an effect on my body, and has increased the weakness, which the season of the year, my constant labours, and continual cares have brought upon me. I fear I have been sinfully impatient to come to you. I think I could be sold as a slave to serve at the galleys, rather than you and my dear orphan family should want. You may well expect me; but I must not mention it, lest my impatient heart should say, ‘Lord, why wilt Thou not let me go?’“After I have fought the Lord’s battles in Moorfields, these holidays, I think to take a tour into Cornwall and Wales, and, perhaps, to Ireland.”Whitefield here laments that he has not, before now, returned to Georgia; and yet, strangely enough, he assigns nodefinitereason why his intentions and promises to return were not fulfilled. There is the same obscurity in the letter addressed to his Orphan-house chaplain:—“London,May 21, 1743.“My very dear Brother Barber,—Little did I think, when I parted from you at Bethesda, that I should be writing to you at this time in London. But God’s ways are in the great waters, and His footsteps are not known. I have essayed to come to you more than once, or twice; but, I believe I can say, ‘The Spirit suffered me not.’ In thought, I am with you daily; when I shall come, in person, our Saviour only knows. I long to be with you, to open our hearts freely, and to tell one another what God has done for our souls.”All this sounds well enough; but it does not assign the reason or reasons why he was not in Georgia. Was he kept in England by his new relationship to the Calvinistic Methodists? Or did his wife, for a sufficient cause, object to his return to America? Because Whitefield himself is silent on the subject, these are questions which it is impossible to answer. All the debts due in England, on account of his Orphan House, were now defrayed; and, with the foregoing letters, he sent£25 towards the expenses in America;but the debts there required a considerably larger sum thanthis.55Whitefield remained in London until June 13, when he again set out on another of his evangelistic tours. Preaching all the way, he arrived at Gloucester, “shouting, Grace! Grace!” He preached at Gloucester, Fairford, Burford, Bengeworth, Stroud, Hampton, Bristol, and Kingswood. On Saturday, June 25, he rode to John Cennick’s circuit, Wiltshire. He writes:—“Sunday, June 26, I preached at Brinkworth, on these words, ‘Thy Maker is thyhusband.’56It was a day of espousals, I believe, to many. God was with us of a truth. After sermon, I rode to Langley, in company with many dear children of God, who attended me both on horseback and on foot. We sung, and looked like persons who had been at a spiritualwedding. The Lord helped me in preaching there also. All was quiet. In the evening, I preached at Tytherton, and a blessed time it was. Afterwards, we set out for Hampton, and reached there about midnight. We rode, as the children of Israel, passing through the enemies’ country.”On Wednesday, June 29, Whitefield reached Trevecca, “where,” says he, “I met a whole troop of Jesus’ witnesses. At five in the evening, I preached. After I had done, Howell Davies preached and prayed. About eight, we opened the Association with great solemnity. Our Saviour was much with me, teaching and helping me to fill my place in a particular manner. About midnight, we adjourned; but several of the Brethren sat up all night, and ushered in the morning with prayer and praise. About eight, we met again, and were greatly delighted at the simple accounts the superintendents brought in of their respective Societies. We continued doing business till two in the afternoon, and broke up with much solemnity and holy joy.We had great union with oneanother.57Indeed, Jesus has done great things for Wales. The work is much upon the advance. I was surprised to find so much order. Brother Howell Davies has been blessed to the conversion of a young clergyman, rector ofSt.Bartholomew’s, London.”The “young clergyman,” just mentioned, was theRev.Richard Thomas Bateman,“a man of high birth and great naturalendowments.”58About the year 1740, he left his rectory in London, and retired to a small living in Pembrokeshire. He was wholly unconverted, and was the clergyman who preached against Whitefield only two months before Whitefield’s present visit to Trevecca. His text was1Johniv.1, and his sermon was full of railing against the Methodists, charging them with hypocrisy, enthusiasm, and kindred crimes. He continued in Wales about four years after his conversion, preaching with great power and success;and, then, in 1747, returned to his rectory inLondon;59opened his church to the Wesleys and Whitefield;and was present at Wesley’s yearly Conference in1748.60Among others with whom he formed a friendship was the celebrated Joseph Williams, of Kidderminster, who wrote to him as follows:—“Kidderminster,June 10, 1747.“It did me good to hear you pour out your soul in prayer before your sermon, and to feel you bearing mine along with you to the mercy-seat. I have great expectations from your coming to London, and am solicitous about the good fruits thereof. Many a fervent prayer have I put up for you on that account. I want to know whether God has touched any hearts by your ministry. God has not wrought this great change in you, at so ripe an age, merely for your own sake, but for the sake of many. He has much people in the great city yet to be called; and, having called many byMr.Whitefield, and theMessrs.Wesley, and their fellow-helpers, He has now appointed to call many more byMr.Bateman,—many who perhaps would not come within hearing of any of the others. I want to know if you have gathered the firstfruits, as a pledge of a glorious harvest. I want, also, to know how your parishioners and others, particularly clergymen, behave towards you. Will you not favour me with a letter? I trust you will. Let it be a long one.I love long letters from my fathers and brethren inChrist.”61Like the other Methodist clergymen,Mr.Bateman had to encounter considerable opposition; but this is not the place to pursue his history.To return to Whitefield. When preaching hisfirstsermon on Hampton Common, Gloucestershire, a young man, Thomas Adams, prompted by curiosity, came to hear him. Adams was converted, and, being converted himself, he endeavoured to convert his brethren. For some time past, he had been one of Whitefield’s preachers,and had been eminently successful “inHampton,62and the adjacent country, in calling sinners to the knowledge of Jesus Christ.” Having formed a society at Hampton, Adams, on Saturday, July9th, was quietly singing and praying with its members, when, all at once, the house was surrounded with a mob, which, for weeks past, had “breathed out threatenings and slaughter against” Adams and his friends. Adams, in a letter to Whitefield, shall tell his own story.“The mob, which consisted of near a hundred persons, were now about the house, making a terrible noise, and swearing prodigiously. I went down to them, and opened the door, and asked them what they wanted. I told them, if they wanted my life, I was willing to deliver it up for Jesus’ sake; but withal I desired to know why they either disturbed me or sought my life; for I was not aware that I had given them any just cause for either. Some of them said I had, by bringing in false doctrine, and impoverishing the poor. I told them, that they could prove neither, and that their accusation was really false. They seemed somewhat at a stand; when about five of them began to be more exasperated, and took me, in order to throw me into a lime pit. I told them, they need not force me, for I was willing to suffer for Jesus’ sake. But while they were pushing me along, some neighbours took me in their arms, and carried me into one of their houses.“On Sunday morning, about twenty of the Society met again. We spent the morning in prayer. In the evening I preached; when in came the mob, demanding me to come down. I asked, by what authority they did so? They swore they would have me. Then said I, So you shall. So they took me to the lime pit, and threw me in. I told them, I should meet them at the judgment. They let me out, and I came home, and kneeled down with the people there, and prayed to God, and praised Him. After that, I exhorted them from1Johniii.1–3. When I was concluding, in came the mob again, and took me to a brook to throw me in there. I told them the law was against them, but I was willing to suffer anything for Christ. They said, if I would forbear preaching for a month, they would let me go. I told them, I would make no such promise. So forward I went. One of them threw me in, and I went to the bottom; but I came up again, with my hands clasped together. One or two of them jumped in, and took me out. Then another pushed me in again, and much bruised and cut one of my legs against a stone. I came home talking to them. Many advise us to prosecute them; but, if they are quiet, I am content, and can say from my heart, ‘Father, forgive them.’ I should be glad if you would be here on Sunday next.”It so happened, that Whitefield could not be there “on Sunday next,” for he had to preach four times at Bristol fair; but he set out on Wednesday, July20th, and five days afterwards wrote as follows:—“Hampton,July 25, 1743.“On Thursday last, I came here, and expected to be attacked, because the mob had threatened, that, if I ever came again, they would have my black gown to make aprons with. No sooner had I entered the town, than I heard the signals, such as blowing of horns and ringing of bells, for gathering the mob. My soul was kept quite easy. I preached on a large grass plot, from these words, ‘And seeing the grace of God, he exhorted them with full purpose of heart to cleave unto the Lord.’ As it happened, I finished my sermon and pronounced the blessing, just as the ringleaderof the mob broke in upon us. One of them, as I was coming down from the table, called me a coward; but I told him they should hear from me in another way. I then went into the house, and preached upon the staircase to a large number of serious souls; but the troublers of Israel soon came in to mock and mob us. As you know, I have very little natural courage; but I leaped downstairs, and all ran before me. However, they continued making a noise about the house till midnight, abusing the poor people as they went home, and broke one young lady’s arm in two places. They threw brother Adams a second time into the pool, by which operation he received a deep wound in his leg. They wheeled young W—— H—— in a barrow to the pool’s side, lamed his brother, and grievously hurt several others. Hearing that two or three clergymen were in the town, one of whom was a justice of the peace, I went to them; but, instead of redressing, they laid the cause of all the grievances at my door. By the help of God, I shall persist in preaching myself, and in encouraging those who, I believe, are truly moved by the Holy Ghost. I know of no law of God or man against it. As I came out from the clergymen, two of the unhappy mobbers were particularly insolent, and huzzaed us out of the town.”To avoid a recurrence to these disgraceful proceedings, it may be added, that Whitefield and his friends commenced an action against five of the ringleaders of the mob; that they were tried at the Gloucester Assizes on March 3, 1744; and that they were found guilty.Whitefield, immediately, wrote a fullaccount63of the whole affair, and, from that account, the following extracts are taken:—“Several of our brethren, both in England and Wales, have received much damage, and have been frequently in great hazard of their lives. Wiltshire has been remarkable for mobbing and abusing the Methodists; and, for about ten months past, it has also prevailed very much in Gloucestershire, especially at Hampton. About the beginning of July, 1743, for several days, the mob at Hampton assembled in great bodies, broke the windows ofMr.Adams’s house, and assaulted the people to such a degree that many expected to be murdered, and hid themselves in holes and corners, to avoid the rage of their adversaries. Once, when I was there, they continued from four in the afternoon till midnight, rioting, giving loud huzzas, casting dirt upon the hearers, and making proclamations, ‘thatno Anabaptists, Presbyterians,etc., should preach there, upon pain of being first put into a skin-pit, and afterwards into a brook.’ At another time, they pulled one or two women down the stairs by the hair of their heads. On the10thof July, they tookMr.Adams out of his house, and threw him into a skin-pit full of noisome things and stagnated water. They also put one of our friends, named Williams, into the same pit twice, and afterwards beat him, and dragged him along the kennel. They likewise ledMr.Adams a mile and a half to Bourn brook, and threw him in, and so injured his leg, that he went lame for near a fortnight.“Both the constables and justices were applied to, but refused to act; and seemed rather to countenance the mobbing, hoping, thereby, that Methodism would be put a stop to, at least, at Hampton. For a season, they gained their end. There was no preaching for some time, the people fearing to assemble on account of the violence of the mob.“Upon my return to town, I advised with my friends what to do. For several reasons, we thought it our duty to move for an information in the King’s Bench against five of the ringleaders, and fixed upon the riot which they made on Sunday, July 10, when they putMessrs.Adams and Williams into the skin-pit and brook. But, before this was done, I wrote a letter to one whom they called captain, desiring him to inform his associates, that, if they would acknowledge their fault, and would pay for curing a boy’s arm, which was broken the night I was there, and would mend the windows ofMr.Adams’s house, we would readily pass all by. The rioters sent me an insolent answer, and said, ‘There should be no more preaching in Hampton.’ Finding them irreclaimable, we moved for a rule of court in the King’s Bench to lodge an information against five of the ringleaders. The rioters were apprised of this, appeared by their counsel, and prayed the rule might be enlarged till the next term. This was granted.“Meanwhile, they continued mobbing. One Saturday night, at eleven o’clock, they broke intoMr.Adams’s house, when there was no preaching, made those who were in bed get up, and searched the oven, cellar, and every corner of the house, to see whether they could find any Methodists. Some time after, they threw another young man into a mud-pit three times successively, and abused the people in a dreadful manner.“The next term came on. We proved our accusation by twenty-six affidavits; the rule was made absolute, and an information was filed against them. To this they pleaded ‘Not guilty;’ and the cause was referred to the assize held at Gloucester, March 3, 1744. Being aware of the great consequence of the trial, we kept a day of fasting and prayer through all the Societies both in England and Wales. Our Scotch friends also joined us. We had about thirty witnesses to prove the riot and facts laid down in the information.“Our counsel opened the cause with much solidity and sound reason. They shewed, ‘That rioters were not to be reformers, and that His Majesty had nowhere put the reins of government into the hands of mobbers, or made them judge or jury.’ Our witnesses were then called.“The counsel for the defendants then rose, and, I think, said all thatcould be said, to make the best of a bad matter. One urged that we were enthusiasts, and that our principles and practices had such a tendency to infect and hurt the people, that it was right for any private person to put a stop to us, and whoever did so was a friend to his country. The other counsel was pleased to mention me by name, and acquainted the court, that, ‘Mr.Whitefield had been travelling from common to common, making the people cry, and then picking their pockets, under pretence of collecting money for the colony of Georgia; that he had now several curates, of whichMr.Adams was one, who, in his preaching, had found fault with the proceedings of the clergy, and said, if the people went to hear them, they would be damned.’”Whitefield then proceeds to give an outline of the evidence in favour of the defendants, and the substance of the judge’s charge; and continues:—“Upon this, the jury were desired to consider their verdict. There seemed to be some little demur amongst them. His lordship perceiving it, informed them, ‘they had nothing to do with the damages; that was to be referred to the King’s Bench; they were only to consider whether the defendants were guilty or not.’ Whereupon, in a few minutes, they brought in all the defendants ‘guilty of the whole information lodged against them.’“I then retired to my lodgings, kneeled down, and gave thanks, with some friends. Afterwards, I went to the inn, prayed and returned thanks, with the witnesses; exhorted them to behave with meekness and humility to their adversaries; and sent them home rejoicing. In the evening, I preached on these words, ‘By this I know that Thou favourest me, since Thou hast not suffered mine enemy to triumph over me.’ Next morning, I set out for London.”We must return to Whitefield’s travels. When he left the rioters at Minchin-Hampton, on Saturday, July 23, 1743, he returned direct to Bristol; and, on the following day, “preached four times in the fields, to congregations as large as those at the beginning” of his career.On Saturday next ensuing, he came to Exeter, where he spent three days. He writes:—“Exeter,August 2, 1743.“I preached, last Saturday night, to a great body of people. Several of the clergy attended, with whom Exeter abounds. Some went off; others stayed till I had done. All was quiet; and our Lord soon made way for Himself into the people’s hearts.“Yesterday evening, I preached, on Southernay Green, to upwards of ten thousand. It was just like a Moorfields congregation. God was with us of a truth.“The people were very desirous of my longer continuance here; but somany things concur to call me to London, that I leave Exeter to-morrow morning, and preach in my way to town. I am in my element when evangelizing.”One of the things which brought Whitefield, in such haste, to London, was the necessity of consulting his friends concerning the steps which ought to be taken in reference to the Hampton rioters; but there were also other matters scarcely of less importance.In the beginning of this year, 1743, Count Zinzendorf had declared war against Whitefield. He had heard him preach, and, in the plenitude of his power, had said to the young evangelist,—“You must first formally recant theabominable doctrineof reprobation, so contrary to sound reason; and then preach openlyfree gracein the blood of the Lamb, and anelection of graceas taught in the Scriptures, which is quite different from the doctrine of predestination which you teach;and if not, our Church must necessarily be opposed toyou.”64Probably, Whitefield cared but little for Zinzendorf’s imperious censure; but, in the month of August, another incident occurred, which touched him more deeply.John Syms, for years past, had been Whitefield’s travelling companion. He seems also to have acted as Whitefield’s secretary. He was his confidential friend. During the last two months, Whitefield had written Syms, at least, eight letters, giving an account of his every-day proceedings, and all of which are published in Whitefield’s collected works. Strangely enough, all at once, the faithful Syms wished to leave Whitefield and to join the Moravians. Whitefield was extremely reluctant to part with him; and told James Hutton, that, “he could not discharge John Syms, his agent, believing it to be the Saviour’s will that he should stay with him, and do the work with which he had entrusted him. Whitefield wished Hutton to advise Syms to continue with him; but this could not be done, inasmuch as Syms had said he was called by the Holy Ghost to leave him;and the Brethren could not advise him against his ownconvictions.”65The result was, Whitefield lost his secretary, travelling companion, and major-domo. John Syms was received intothe Moravian fellowship; and continued one of the Unitas Fratrum until his death, in 1756. He was buried in Camberwell churchyard,where there used to be a memorial of him and of his sister,Mrs.SarahOsborn.66Another matter demanded Whitefield’s attention, even more important than the retention or otherwise of Secretary Syms.John Wesley was now in the north of England; Charles Wesley was in Cornwall; Whitefield was in Devonshire; Spangenberg was in London; John Nelson was in Yorkshire. The Moravians were an organized body of Christians. The Calvinistic Methodists were formed into a connexion. And Wesley had large and flourishing societies in London; Bristol, Newcastle-on-Tyne, and other places. Somehow, Wesley formed a project for bringing the three communities into closer union with each other;and, for that purpose, proposed that a conference should be held inLondon.67He himself travelled from Newcastle; his brother Charles hurried from Cornwall; Whitefield came from Exeter; John Nelson trudged from Birstal. What was the result? Charles Wesley writes:—“Gwennap, Sunday, August 7. My brother summoned me to London, to confer with the heads of the Moravians and Predestinarians. We had near three hundred miles to ride in five days. I was willing to undertake this labour for peace, though the journey was too great for us and our weary beasts, which we have used almost every day for these three months.“Friday, August 12. By nine at night, I reached the Foundery. Here I heard the Moravians would not be present at the conference. Spangenberg, indeed,saidhe would, but immediately left England.My brother was come from Newcastle, John Nelson from Yorkshire, and I from the Land’s End to goodpurpose!”68What did John Wesley say? To a Moravian, who, in 1746, taunted him with having opposed reconciliation and union, he wrote:—“Alas, my brother! what an assertion is this! Did not I come, three years ago, in all haste, from Newcastle-upon-Tyne; and my brother, in five days, from the Land’s End, to a supposed conference in London?Was this standing out? But with what effect? Why,Mr.Spangenberg had just left London. None besides had any power to confer with us. And, to cut us off from any such expectation, James Hutton said they had orders not to confer at all, unless the Archbishop of Canterbury, or the Bishop of London, were present. There cannot be under heaven a greater mistake than this, that I ever did stand out, or that I do so now.There has not been one day, for these seven years last past, wherein my soul has not longed forunion.”69It is impossible to determine, with certainty, whether Wesley’s wish was for the Moravians, the Calvinistic Methodists, and the Arminian Methodists to be amalgamated into one connexion; or whether he merely wished that, by mutual explanations and concessions, they might cultivate a better understanding with each other, and so avoid all unnecessary collision, and unite, as far as practicable, in advancing the work of God; but one thing is certain, through no fault of his, the attempt was a failure. Ten months later, Wesley instituted a conference of his own.No authentic information exists as to the part which Whitefield took in these proceedings; but, a few days after the proposed conference should have met, Wesley, “to cut off all needless dispute,” wrote down his sentiments, as plainly as he could, on the “three points in debate” between him and Whitefield, namely, “Unconditional Election, Irresistible Grace, and Final Perseverance.”Thepaper70doubtless was put into Whitefield’s hands, and must have satisfied him of the sincerity of Wesley’s friendship; though Arminian Methodists, asMr.Jackson says, will think “it leans too much towards Calvinism.”In one thing, Whitefield and Wesley were agreed; namely, that their Societies should not separate themselves from the Established Church. Hence the following letter, written, by Whitefield, soon after the date of the intended conference:—“London,August 20, 1743.“How wonderfully does our all-wise Redeemer order things for the trial of His children! Alas! alas! how apt are they to judge, censure, and be needlessly prejudiced against each other!“In our last Association, we agreed not to separate from the Established Church, but to go on in our usual way. The motion to separate was madeonly by a very few, of more contracted principles. By far the greater part most strenuously opposed it, and with good reason; for, as we enjoy such great liberty under the mild and gentle government of his present majesty, King George, we think we can do him, our country, and the cause of God, more service in ranging up and down, preaching repentance towards God, and faith in our Lord Jesus, to the multitudes who will neither come into church or meeting, but who are led, by curiosity, to follow us into the fields. However disorderly this may seem to bigots of every denomination, yet, it is a way to which God has affixed His seal for many years past; and, therefore, we have no reason to turn to the right hand or to the left, but to press forwards, and to do our utmost towards enlarging the kingdom of our Lord Jesus.”Whitefield’s wife was near her confinement; and, at the beginning of September, had a narrow escape from an untimely death. Whitefield himself shall tell the story.
“Waterford (South Wales),April 7, 1743.“My dear Man,—I preached and took my leave of the Gloucester people on Saturday evening last. It was past one in the morning before I could lay down my weary body. I rose again at five; got on horseback, and rode toMr.F——’s; where, at seven, I preached to a sweet congregation, come [on Easter Sunday] to meet their risen Saviour. At ten, I read prayers, and preached from these words. ‘I am the resurrection and the life.’ I afterwards helped to administer the sacrament in Stonehouse church. Then I rode to Stroud, where I preached to about twelve thousand, inMrs.G——’s field. Much of the Divine presence was there. About six in the evening, I preached to a like number on Hampton Common; and, after this, I went to Hampton, and held a general lovefeast with the united Societies there. I went to bed about midnight, very cheerful and very happy.“On Monday morning, I preached near Dursley, to some thousands, with great convictions accompanying the word. About seven in the evening, I reached Bristol, and preached, with wonderful power, to a full congregation, at Smith’s Hall; and afterwards spent the evening very agreeably with dearMr.Chapman, of Bath, and some other friends.“On Tuesday morning, I preached again to a full congregation; and then set out for this place, where we arrived at about eight in the evening.“On Wednesday, at noon, I opened the Association, with a close and solemn discourse upon walking with God. The brethren and people felt much of the Divine presence. Afterwards, we betook ourselves to business. Several matters of great importance were dispatched. We broke up about seven, and met again at ten, and continued settling the affairs of the Societies till two in the morning.“On Thursday, we sat again till four in the afternoon. Then, after taking refreshment, I preached upon ‘The Believer’s Rest,’ after which we went on with our business, and finished our Association about midnight.“I am chosen, if in England, to be always moderator. I trust our Saviour gives me a spirit for it. I find, more and more, the Lord will lead me in a way by Himself, and will perform in me and by me all the good pleasure of His will. Dear Brother Harris, in my absence, is to be moderator.“The Brethren have put the Societies in Wales upon my heart. O pray that I may put them, and all my other concerns, upon the Mediator’s shoulders: those alone can bear them. Perhaps, in a month, I may come to London. It seems the will of the Lord, that I should stay in Wales about a fortnight, and take a tour into Pembrokeshire. Great doors are open there. Our Saviour keeps me very happy; and is, I believe, preparing me for greater blessings.“I am,etc.,“George Whitefield.”47
“Waterford (South Wales),April 7, 1743.
“My dear Man,—I preached and took my leave of the Gloucester people on Saturday evening last. It was past one in the morning before I could lay down my weary body. I rose again at five; got on horseback, and rode toMr.F——’s; where, at seven, I preached to a sweet congregation, come [on Easter Sunday] to meet their risen Saviour. At ten, I read prayers, and preached from these words. ‘I am the resurrection and the life.’ I afterwards helped to administer the sacrament in Stonehouse church. Then I rode to Stroud, where I preached to about twelve thousand, inMrs.G——’s field. Much of the Divine presence was there. About six in the evening, I preached to a like number on Hampton Common; and, after this, I went to Hampton, and held a general lovefeast with the united Societies there. I went to bed about midnight, very cheerful and very happy.
“On Monday morning, I preached near Dursley, to some thousands, with great convictions accompanying the word. About seven in the evening, I reached Bristol, and preached, with wonderful power, to a full congregation, at Smith’s Hall; and afterwards spent the evening very agreeably with dearMr.Chapman, of Bath, and some other friends.
“On Tuesday morning, I preached again to a full congregation; and then set out for this place, where we arrived at about eight in the evening.
“On Wednesday, at noon, I opened the Association, with a close and solemn discourse upon walking with God. The brethren and people felt much of the Divine presence. Afterwards, we betook ourselves to business. Several matters of great importance were dispatched. We broke up about seven, and met again at ten, and continued settling the affairs of the Societies till two in the morning.
“On Thursday, we sat again till four in the afternoon. Then, after taking refreshment, I preached upon ‘The Believer’s Rest,’ after which we went on with our business, and finished our Association about midnight.
“I am chosen, if in England, to be always moderator. I trust our Saviour gives me a spirit for it. I find, more and more, the Lord will lead me in a way by Himself, and will perform in me and by me all the good pleasure of His will. Dear Brother Harris, in my absence, is to be moderator.
“The Brethren have put the Societies in Wales upon my heart. O pray that I may put them, and all my other concerns, upon the Mediator’s shoulders: those alone can bear them. Perhaps, in a month, I may come to London. It seems the will of the Lord, that I should stay in Wales about a fortnight, and take a tour into Pembrokeshire. Great doors are open there. Our Saviour keeps me very happy; and is, I believe, preparing me for greater blessings.
“I am,etc.,
“George Whitefield.”47
Such is Whitefield’s own account of the second conference of the Calvinistic Methodists,—a godly council, sitting till midnight one day, and till two o’clock in the morning on another, and refreshing themselves, in the midst of their business, with two warm-hearted sermons, by the young man whom they had elected to be their moderator as long as he lived. Whitefield’s sermon, preached at the opening of the conference, has been published; but lack of space prevents the insertion of even a mere outline of it. It is one of his best, and, of course, has a slight Calvinistic tinge.
“The in-being of sin,” said the preacher, “will never be totally removed, till we bow down our heads and give up the ghost. The apostle Paul, no doubt, speaks of himself, and that, too, not when he was a Pharisee, but a real Christian, when he complains, that, when he would do good, evil was present with him, not having dominion over him, but opposing and resisting his good intentions and actions, so that he could not do the things which he would, in that perfection which the new man desired. This is what he calls sin dwelling in him. But as for its prevailing power,it is destroyed in every soul that is truly born of God, and is gradually weakened as the believer grows in grace, and the Spirit of God gains a greater ascendancy in the heart.”“O prayer,” cried the impassioned preacher, in another part of his Conference sermon, “O prayer, prayer! it brings and keeps God and man together; it raises man up to God, and brings God down to man. If you would keep up your walk with God, pray, pray without ceasing. Be much in secret, set prayer. When you are about the common business of life, be much in ejaculatory prayer. Send, from time to time, short letters post to heaven, upon the wings of faith. They will reach the very heart of God, and will return to you loaded with blessings.”
“The in-being of sin,” said the preacher, “will never be totally removed, till we bow down our heads and give up the ghost. The apostle Paul, no doubt, speaks of himself, and that, too, not when he was a Pharisee, but a real Christian, when he complains, that, when he would do good, evil was present with him, not having dominion over him, but opposing and resisting his good intentions and actions, so that he could not do the things which he would, in that perfection which the new man desired. This is what he calls sin dwelling in him. But as for its prevailing power,it is destroyed in every soul that is truly born of God, and is gradually weakened as the believer grows in grace, and the Spirit of God gains a greater ascendancy in the heart.”
“O prayer,” cried the impassioned preacher, in another part of his Conference sermon, “O prayer, prayer! it brings and keeps God and man together; it raises man up to God, and brings God down to man. If you would keep up your walk with God, pray, pray without ceasing. Be much in secret, set prayer. When you are about the common business of life, be much in ejaculatory prayer. Send, from time to time, short letters post to heaven, upon the wings of faith. They will reach the very heart of God, and will return to you loaded with blessings.”
With respect to that with which he was often charged, he justly observed:—
“Though it is the quintessence of enthusiasm, to pretend to be guided by the Spirit without the written Word, yet it is every Christian’s duty to be guided by the Spirit in conjunction with the written Word. Watch, therefore, I pray you, O believers, the motions of God’s blessed Spirit in your souls; and always try your suggestions or impressions by the unerring rule of God’s most holy Word. By observing this caution, you will steer a middle course between two dangerous extremes; I mean,enthusiasmon the one hand, andDeismanddownright infidelityon the other.”
“Though it is the quintessence of enthusiasm, to pretend to be guided by the Spirit without the written Word, yet it is every Christian’s duty to be guided by the Spirit in conjunction with the written Word. Watch, therefore, I pray you, O believers, the motions of God’s blessed Spirit in your souls; and always try your suggestions or impressions by the unerring rule of God’s most holy Word. By observing this caution, you will steer a middle course between two dangerous extremes; I mean,enthusiasmon the one hand, andDeismanddownright infidelityon the other.”
On the subject of Christian fellowship, two sentences fell from his lips, which Methodists of the present day will do well to ponder.
“If we look into Church history, or make a just observation of our own times, I believe, we shall find, that, as the power of God prevails, Christian Societies and fellowship meetings prevail proportionately. And as one decays, the other insensibly decays and dwindles away at the same time.”“One word,” cried the preacher, “one word to my brethren in the ministry, and I have done. You see, my brethren, my heart is full; I could almost say it is too big to speak, and yet too big to be silent, without dropping a word to you. I observed at the beginning of this discourse, that, in all probability, Enoch was a public person, and a flaming preacher. Though he be dead, does he not speak to us, to quicken our zeal, and to make us more active in the service of our glorious and ever-blessed Master? How did Enoch preach? How did he walk with God? Let us follow him, as he followed Christ. The judge is before the door. He that cometh will come, and will not tarry. His reward is with Him; and, if we are zealous for the Lord of hosts, ere long, we shall shine as stars in the firmament, in the kingdom of our Father, for ever and ever.”
“If we look into Church history, or make a just observation of our own times, I believe, we shall find, that, as the power of God prevails, Christian Societies and fellowship meetings prevail proportionately. And as one decays, the other insensibly decays and dwindles away at the same time.”
“One word,” cried the preacher, “one word to my brethren in the ministry, and I have done. You see, my brethren, my heart is full; I could almost say it is too big to speak, and yet too big to be silent, without dropping a word to you. I observed at the beginning of this discourse, that, in all probability, Enoch was a public person, and a flaming preacher. Though he be dead, does he not speak to us, to quicken our zeal, and to make us more active in the service of our glorious and ever-blessed Master? How did Enoch preach? How did he walk with God? Let us follow him, as he followed Christ. The judge is before the door. He that cometh will come, and will not tarry. His reward is with Him; and, if we are zealous for the Lord of hosts, ere long, we shall shine as stars in the firmament, in the kingdom of our Father, for ever and ever.”
Whitefield himself has left no information respecting the business of the Conference, except that he was chosen tobe perpetual moderator, and that, in his absence, Howell Harris was to be his substitute. Fortunately, a manuscript book, containing the minutes of the proceedings, has been preserved, and, from it, the following facts are gleaned.
The clergymen present were Whitefield, W. Williams, T. Lewis, and Howell Davies. The lay-preachers were Howell Harris, Herbert Jenkins, T. James, J. Beaumont, T. Williams, J. Lewis, T. Adams, andMr.Hughes. Besides these, there was also present a Dissenting minister, whose name is not recorded.
After going through the list of superintendents, exhorters, and stewards, and making appointments for the several circuits, it was further agreed, 1. That the superintendents should have liberty to preach, not only in their own circuits, but, when journeying, elsewhere. 2. That “Howell Harris should be superintendent over Wales, and go to England when called.” 3. That all persons, who thought they had a call to be exhorters, should make application to one of “the monthly Associations,” by whom “their gifts, graces, and call” should be “closely examined.” If approved of, they were to be appointed, by the “Association” examining them, to a suitable circuit; with the proviso, that the “General Association” should be informed of the action that had been taken. 4. That the superintendents should send an account of what God had done, in their respective circuits, to London every month, directed toMr.J. Syms, Charles Square, Hoxton, for the minister of the Tabernacle. 5. That each superintendent should keep a book, in which he should write the names of his private exhorters, and also the names of the members of his Societies; and that he should report the state of each Society to the General Association. 6. That the next Quarterly Association should be held at Trevecca, on the first Wednesday after Midsummer-day. 7. That there should be a Monthly Association in each of the counties of South Wales. 8. That the Monthly Associations should consist of an ordained minister as a moderator, the superintendent of the circuit, his assistants and private exhorters. 9. That a secretary should be chosen, for each monthly meeting, to enter in a book minutes of the proceedings. 10. That each meeting shouldbegin and end with prayer and exhortation. 11. That private exhorters should not send notices of preaching to any place;but should speak in any private house, to the family and neighbours, ifdesired.48
Such was the primitive platform of the Calvinistic Methodists, laid down, at Waterford, in Wales, on April6thand7th, 1743. As soon as the Conference was ended, their moderator again set out on his gospel-ramblings. The following jottings are taken from the letters which he wrote to his friend and secretary Syms:—
Saturday, April 9. Preached at Cardiff, and atFonmon.49At Cardiff, the congregation large; and the greatest scoffers quiet.Sunday, April 10. Preached twice at Lantrissaint, where Howell Harris also preached inWelsh.50Monday, April 11. Preached from a balcony, in the street, at Neath, to about three thousandpeople.51Tuesday, April 12. Preached once at Harbrook, and twice at Swansea, the congregations at the latter place consisting of four thousand persons. In all these visits, he was accompanied by Howell Harris, who generally preached in Welsh, after Whitefield’s sermon was concluded.Wednesday, April 13. Preached twice at Llanelly, and once at Abergwilly.Thursday, April 14. Preached twice at Carmarthen, “one of the greatest and most polite places in Wales; in the morning, from the top of the cross; in the evening, from a table near it. It was the great sessions. The justices desired I would stay till they rose, and they would come.Accordingly they did, and many thousands more, and several people ofquality.”52Friday, April 15. Preached at “Narberth, to some thousands, with great power.”Saturday, April 16. Preached at Newton, and at Jeffreston, to “several thousands, very like the Kingswood colliers.”Sunday, April 17. “Preached at Llys-y-fran, and had, as it were, a Moorfieldscongregation;”53also “to about the same number near Haverfordwest.”Wednesday, April 20. “Preached, at eight in the morning, to about eight thousand people, at Carmarthen; and, in the afternoon, to several thousands, at Narberth.”Thursday, April 21. “Preached this morning atLarn;54and, coming over the ferry, had the unexpected compliment paid me, of one ship firing several guns, and of some others hoisting their flags. This afternoon, I preached at Kidwelly, to a large congregation. One of the ministers preached against me last Sunday, and mentioned me by name; but, like my other opposers, and like the viper biting the file, he only hurt himself.”Friday, April 22. “Preached twice at Carmarthen, to about ten thousand people. We had another blessed Association, and have now settled all the counties in Wales.”Saturday, April 23. “Preached at Llangathan, in the church, to a great congregation; and at Llandovery in the evening.”Sunday, April 24. “Preached at Llandovery in the morning; and, in the evening, to a large and polite auditory at Brecon.”Monday, April 25. Preached at Trevecca, and at Guenfithen. “My body is weak, but I am at the Redeemer’s feet, and He reigns King in my heart, and causes me to rejoice and triumph over all.”Tuesday, April 26. Preached at Builth, and Gore. “Between eight and nine at night, we set out from Gore for Leominster, and reached there between two and three in the morning.”Wednesday, April 27. Preached twice at Leominster. “The Lord broke up the fallow ground, and gave me a blessed entrance into Herefordshire.”Thursday, April 28. “Found some of our Lord’s disciples at Hereford, and also at Ross, and might have preached at both places, if time would have permitted; but I was hastening to Gloucester, where we arrived at eight in the evening; after having, in about three weeks, travelled four hundred English miles, spent three days in attending two Associations, preached about forty times, visited about thirteen towns, and passed through seven counties. Here, then, will I set up my Ebenezer; thank the adorable Jesus for all His mercies; and, from the bottom of my heart, give Him all the glory.”
Saturday, April 9. Preached at Cardiff, and atFonmon.49At Cardiff, the congregation large; and the greatest scoffers quiet.
Sunday, April 10. Preached twice at Lantrissaint, where Howell Harris also preached inWelsh.50
Monday, April 11. Preached from a balcony, in the street, at Neath, to about three thousandpeople.51
Tuesday, April 12. Preached once at Harbrook, and twice at Swansea, the congregations at the latter place consisting of four thousand persons. In all these visits, he was accompanied by Howell Harris, who generally preached in Welsh, after Whitefield’s sermon was concluded.
Wednesday, April 13. Preached twice at Llanelly, and once at Abergwilly.
Thursday, April 14. Preached twice at Carmarthen, “one of the greatest and most polite places in Wales; in the morning, from the top of the cross; in the evening, from a table near it. It was the great sessions. The justices desired I would stay till they rose, and they would come.Accordingly they did, and many thousands more, and several people ofquality.”52
Friday, April 15. Preached at “Narberth, to some thousands, with great power.”
Saturday, April 16. Preached at Newton, and at Jeffreston, to “several thousands, very like the Kingswood colliers.”
Sunday, April 17. “Preached at Llys-y-fran, and had, as it were, a Moorfieldscongregation;”53also “to about the same number near Haverfordwest.”
Wednesday, April 20. “Preached, at eight in the morning, to about eight thousand people, at Carmarthen; and, in the afternoon, to several thousands, at Narberth.”
Thursday, April 21. “Preached this morning atLarn;54and, coming over the ferry, had the unexpected compliment paid me, of one ship firing several guns, and of some others hoisting their flags. This afternoon, I preached at Kidwelly, to a large congregation. One of the ministers preached against me last Sunday, and mentioned me by name; but, like my other opposers, and like the viper biting the file, he only hurt himself.”
Friday, April 22. “Preached twice at Carmarthen, to about ten thousand people. We had another blessed Association, and have now settled all the counties in Wales.”
Saturday, April 23. “Preached at Llangathan, in the church, to a great congregation; and at Llandovery in the evening.”
Sunday, April 24. “Preached at Llandovery in the morning; and, in the evening, to a large and polite auditory at Brecon.”
Monday, April 25. Preached at Trevecca, and at Guenfithen. “My body is weak, but I am at the Redeemer’s feet, and He reigns King in my heart, and causes me to rejoice and triumph over all.”
Tuesday, April 26. Preached at Builth, and Gore. “Between eight and nine at night, we set out from Gore for Leominster, and reached there between two and three in the morning.”
Wednesday, April 27. Preached twice at Leominster. “The Lord broke up the fallow ground, and gave me a blessed entrance into Herefordshire.”
Thursday, April 28. “Found some of our Lord’s disciples at Hereford, and also at Ross, and might have preached at both places, if time would have permitted; but I was hastening to Gloucester, where we arrived at eight in the evening; after having, in about three weeks, travelled four hundred English miles, spent three days in attending two Associations, preached about forty times, visited about thirteen towns, and passed through seven counties. Here, then, will I set up my Ebenezer; thank the adorable Jesus for all His mercies; and, from the bottom of my heart, give Him all the glory.”
After preaching three or four times in “the barn” at Gloucester, (which, during his absence, had been turned into a commodious chapel,) Whitefield returned direct to London. Arriving there, he wrote the following letter to one of the servants of the Earl of Huntingdon—David Taylor—who had been converted under the ministry of Benjamin Ingham, and was now preaching in Yorkshire. Notwithstanding the enormous toil indicated by the above jottings, Whitefieldwas willing and wishful to undertake fresh labours quite as arduous.
“London,May 6, 1743.“My dear Brother,—A day or two ago, I had the pleasure of receiving a letter from you. Accept my thanks for it.“I am glad that our Saviour is getting Himself the victory in your parts, and that fresh doors are opened for our dear brother Ingham to preach the everlasting gospel.“Blessed be our glorious Emmanuel! I also can tell you of new and glorious conquests made of late. I am but just returned from a circuit of four hundred miles in Gloucestershire and Wales. Dagon has everywhere fallen before the ark. The fields are white unto the harvest. The congregations were very large; and I was never enabled to preach with greater power.“I purpose staying here about a month, and intend once more to attack the prince of darkness in Moorfields, when the holidays come. Many precious souls have been captivated with Christ’s love in that wicked place. Jerusalem sinners bring most glory to the Redeemer.“Where I shall go next, I cannot yet tell. If my Master should point out the way, a visit to Yorkshire would be very agreeable. Perhaps Exeter and Cornwall may be the next places. I love to range in such places.“George Whitefield.”
“London,May 6, 1743.
“My dear Brother,—A day or two ago, I had the pleasure of receiving a letter from you. Accept my thanks for it.
“I am glad that our Saviour is getting Himself the victory in your parts, and that fresh doors are opened for our dear brother Ingham to preach the everlasting gospel.
“Blessed be our glorious Emmanuel! I also can tell you of new and glorious conquests made of late. I am but just returned from a circuit of four hundred miles in Gloucestershire and Wales. Dagon has everywhere fallen before the ark. The fields are white unto the harvest. The congregations were very large; and I was never enabled to preach with greater power.
“I purpose staying here about a month, and intend once more to attack the prince of darkness in Moorfields, when the holidays come. Many precious souls have been captivated with Christ’s love in that wicked place. Jerusalem sinners bring most glory to the Redeemer.
“Where I shall go next, I cannot yet tell. If my Master should point out the way, a visit to Yorkshire would be very agreeable. Perhaps Exeter and Cornwall may be the next places. I love to range in such places.
“George Whitefield.”
The Whitsuntide holidays occurred in the fourth week of May; but no record exists of Whitefield’s intended “attack on the prince of darkness,” except that he preached in the morning of Whit-Sunday in Moorfields, and made a collection for his Orphan House, amounting to£23. The following are extracts from letters addressed, at this time, to his two superintendents—the first toMr.Habersham, the second toMr.Barber.
“London,May 21, 1743.“My very dear faithful Friend and Brother,—After watching and praying and striving some days for direction, I now sit down to write you a letter, though I know not well what to say or do. The concern I have felt for you and my dear family has had an effect on my body, and has increased the weakness, which the season of the year, my constant labours, and continual cares have brought upon me. I fear I have been sinfully impatient to come to you. I think I could be sold as a slave to serve at the galleys, rather than you and my dear orphan family should want. You may well expect me; but I must not mention it, lest my impatient heart should say, ‘Lord, why wilt Thou not let me go?’“After I have fought the Lord’s battles in Moorfields, these holidays, I think to take a tour into Cornwall and Wales, and, perhaps, to Ireland.”
“London,May 21, 1743.
“My very dear faithful Friend and Brother,—After watching and praying and striving some days for direction, I now sit down to write you a letter, though I know not well what to say or do. The concern I have felt for you and my dear family has had an effect on my body, and has increased the weakness, which the season of the year, my constant labours, and continual cares have brought upon me. I fear I have been sinfully impatient to come to you. I think I could be sold as a slave to serve at the galleys, rather than you and my dear orphan family should want. You may well expect me; but I must not mention it, lest my impatient heart should say, ‘Lord, why wilt Thou not let me go?’
“After I have fought the Lord’s battles in Moorfields, these holidays, I think to take a tour into Cornwall and Wales, and, perhaps, to Ireland.”
Whitefield here laments that he has not, before now, returned to Georgia; and yet, strangely enough, he assigns nodefinitereason why his intentions and promises to return were not fulfilled. There is the same obscurity in the letter addressed to his Orphan-house chaplain:—
“London,May 21, 1743.“My very dear Brother Barber,—Little did I think, when I parted from you at Bethesda, that I should be writing to you at this time in London. But God’s ways are in the great waters, and His footsteps are not known. I have essayed to come to you more than once, or twice; but, I believe I can say, ‘The Spirit suffered me not.’ In thought, I am with you daily; when I shall come, in person, our Saviour only knows. I long to be with you, to open our hearts freely, and to tell one another what God has done for our souls.”
“London,May 21, 1743.
“My very dear Brother Barber,—Little did I think, when I parted from you at Bethesda, that I should be writing to you at this time in London. But God’s ways are in the great waters, and His footsteps are not known. I have essayed to come to you more than once, or twice; but, I believe I can say, ‘The Spirit suffered me not.’ In thought, I am with you daily; when I shall come, in person, our Saviour only knows. I long to be with you, to open our hearts freely, and to tell one another what God has done for our souls.”
All this sounds well enough; but it does not assign the reason or reasons why he was not in Georgia. Was he kept in England by his new relationship to the Calvinistic Methodists? Or did his wife, for a sufficient cause, object to his return to America? Because Whitefield himself is silent on the subject, these are questions which it is impossible to answer. All the debts due in England, on account of his Orphan House, were now defrayed; and, with the foregoing letters, he sent£25 towards the expenses in America;but the debts there required a considerably larger sum thanthis.55
Whitefield remained in London until June 13, when he again set out on another of his evangelistic tours. Preaching all the way, he arrived at Gloucester, “shouting, Grace! Grace!” He preached at Gloucester, Fairford, Burford, Bengeworth, Stroud, Hampton, Bristol, and Kingswood. On Saturday, June 25, he rode to John Cennick’s circuit, Wiltshire. He writes:—
“Sunday, June 26, I preached at Brinkworth, on these words, ‘Thy Maker is thyhusband.’56It was a day of espousals, I believe, to many. God was with us of a truth. After sermon, I rode to Langley, in company with many dear children of God, who attended me both on horseback and on foot. We sung, and looked like persons who had been at a spiritualwedding. The Lord helped me in preaching there also. All was quiet. In the evening, I preached at Tytherton, and a blessed time it was. Afterwards, we set out for Hampton, and reached there about midnight. We rode, as the children of Israel, passing through the enemies’ country.”
“Sunday, June 26, I preached at Brinkworth, on these words, ‘Thy Maker is thyhusband.’56It was a day of espousals, I believe, to many. God was with us of a truth. After sermon, I rode to Langley, in company with many dear children of God, who attended me both on horseback and on foot. We sung, and looked like persons who had been at a spiritualwedding. The Lord helped me in preaching there also. All was quiet. In the evening, I preached at Tytherton, and a blessed time it was. Afterwards, we set out for Hampton, and reached there about midnight. We rode, as the children of Israel, passing through the enemies’ country.”
On Wednesday, June 29, Whitefield reached Trevecca, “where,” says he, “I met a whole troop of Jesus’ witnesses. At five in the evening, I preached. After I had done, Howell Davies preached and prayed. About eight, we opened the Association with great solemnity. Our Saviour was much with me, teaching and helping me to fill my place in a particular manner. About midnight, we adjourned; but several of the Brethren sat up all night, and ushered in the morning with prayer and praise. About eight, we met again, and were greatly delighted at the simple accounts the superintendents brought in of their respective Societies. We continued doing business till two in the afternoon, and broke up with much solemnity and holy joy.We had great union with oneanother.57Indeed, Jesus has done great things for Wales. The work is much upon the advance. I was surprised to find so much order. Brother Howell Davies has been blessed to the conversion of a young clergyman, rector ofSt.Bartholomew’s, London.”
The “young clergyman,” just mentioned, was theRev.Richard Thomas Bateman,“a man of high birth and great naturalendowments.”58About the year 1740, he left his rectory in London, and retired to a small living in Pembrokeshire. He was wholly unconverted, and was the clergyman who preached against Whitefield only two months before Whitefield’s present visit to Trevecca. His text was1Johniv.1, and his sermon was full of railing against the Methodists, charging them with hypocrisy, enthusiasm, and kindred crimes. He continued in Wales about four years after his conversion, preaching with great power and success;and, then, in 1747, returned to his rectory inLondon;59opened his church to the Wesleys and Whitefield;and was present at Wesley’s yearly Conference in1748.60Among others with whom he formed a friendship was the celebrated Joseph Williams, of Kidderminster, who wrote to him as follows:—
“Kidderminster,June 10, 1747.“It did me good to hear you pour out your soul in prayer before your sermon, and to feel you bearing mine along with you to the mercy-seat. I have great expectations from your coming to London, and am solicitous about the good fruits thereof. Many a fervent prayer have I put up for you on that account. I want to know whether God has touched any hearts by your ministry. God has not wrought this great change in you, at so ripe an age, merely for your own sake, but for the sake of many. He has much people in the great city yet to be called; and, having called many byMr.Whitefield, and theMessrs.Wesley, and their fellow-helpers, He has now appointed to call many more byMr.Bateman,—many who perhaps would not come within hearing of any of the others. I want to know if you have gathered the firstfruits, as a pledge of a glorious harvest. I want, also, to know how your parishioners and others, particularly clergymen, behave towards you. Will you not favour me with a letter? I trust you will. Let it be a long one.I love long letters from my fathers and brethren inChrist.”61
“Kidderminster,June 10, 1747.
“It did me good to hear you pour out your soul in prayer before your sermon, and to feel you bearing mine along with you to the mercy-seat. I have great expectations from your coming to London, and am solicitous about the good fruits thereof. Many a fervent prayer have I put up for you on that account. I want to know whether God has touched any hearts by your ministry. God has not wrought this great change in you, at so ripe an age, merely for your own sake, but for the sake of many. He has much people in the great city yet to be called; and, having called many byMr.Whitefield, and theMessrs.Wesley, and their fellow-helpers, He has now appointed to call many more byMr.Bateman,—many who perhaps would not come within hearing of any of the others. I want to know if you have gathered the firstfruits, as a pledge of a glorious harvest. I want, also, to know how your parishioners and others, particularly clergymen, behave towards you. Will you not favour me with a letter? I trust you will. Let it be a long one.I love long letters from my fathers and brethren inChrist.”61
Like the other Methodist clergymen,Mr.Bateman had to encounter considerable opposition; but this is not the place to pursue his history.
To return to Whitefield. When preaching hisfirstsermon on Hampton Common, Gloucestershire, a young man, Thomas Adams, prompted by curiosity, came to hear him. Adams was converted, and, being converted himself, he endeavoured to convert his brethren. For some time past, he had been one of Whitefield’s preachers,and had been eminently successful “inHampton,62and the adjacent country, in calling sinners to the knowledge of Jesus Christ.” Having formed a society at Hampton, Adams, on Saturday, July9th, was quietly singing and praying with its members, when, all at once, the house was surrounded with a mob, which, for weeks past, had “breathed out threatenings and slaughter against” Adams and his friends. Adams, in a letter to Whitefield, shall tell his own story.
“The mob, which consisted of near a hundred persons, were now about the house, making a terrible noise, and swearing prodigiously. I went down to them, and opened the door, and asked them what they wanted. I told them, if they wanted my life, I was willing to deliver it up for Jesus’ sake; but withal I desired to know why they either disturbed me or sought my life; for I was not aware that I had given them any just cause for either. Some of them said I had, by bringing in false doctrine, and impoverishing the poor. I told them, that they could prove neither, and that their accusation was really false. They seemed somewhat at a stand; when about five of them began to be more exasperated, and took me, in order to throw me into a lime pit. I told them, they need not force me, for I was willing to suffer for Jesus’ sake. But while they were pushing me along, some neighbours took me in their arms, and carried me into one of their houses.“On Sunday morning, about twenty of the Society met again. We spent the morning in prayer. In the evening I preached; when in came the mob, demanding me to come down. I asked, by what authority they did so? They swore they would have me. Then said I, So you shall. So they took me to the lime pit, and threw me in. I told them, I should meet them at the judgment. They let me out, and I came home, and kneeled down with the people there, and prayed to God, and praised Him. After that, I exhorted them from1Johniii.1–3. When I was concluding, in came the mob again, and took me to a brook to throw me in there. I told them the law was against them, but I was willing to suffer anything for Christ. They said, if I would forbear preaching for a month, they would let me go. I told them, I would make no such promise. So forward I went. One of them threw me in, and I went to the bottom; but I came up again, with my hands clasped together. One or two of them jumped in, and took me out. Then another pushed me in again, and much bruised and cut one of my legs against a stone. I came home talking to them. Many advise us to prosecute them; but, if they are quiet, I am content, and can say from my heart, ‘Father, forgive them.’ I should be glad if you would be here on Sunday next.”
“The mob, which consisted of near a hundred persons, were now about the house, making a terrible noise, and swearing prodigiously. I went down to them, and opened the door, and asked them what they wanted. I told them, if they wanted my life, I was willing to deliver it up for Jesus’ sake; but withal I desired to know why they either disturbed me or sought my life; for I was not aware that I had given them any just cause for either. Some of them said I had, by bringing in false doctrine, and impoverishing the poor. I told them, that they could prove neither, and that their accusation was really false. They seemed somewhat at a stand; when about five of them began to be more exasperated, and took me, in order to throw me into a lime pit. I told them, they need not force me, for I was willing to suffer for Jesus’ sake. But while they were pushing me along, some neighbours took me in their arms, and carried me into one of their houses.
“On Sunday morning, about twenty of the Society met again. We spent the morning in prayer. In the evening I preached; when in came the mob, demanding me to come down. I asked, by what authority they did so? They swore they would have me. Then said I, So you shall. So they took me to the lime pit, and threw me in. I told them, I should meet them at the judgment. They let me out, and I came home, and kneeled down with the people there, and prayed to God, and praised Him. After that, I exhorted them from1Johniii.1–3. When I was concluding, in came the mob again, and took me to a brook to throw me in there. I told them the law was against them, but I was willing to suffer anything for Christ. They said, if I would forbear preaching for a month, they would let me go. I told them, I would make no such promise. So forward I went. One of them threw me in, and I went to the bottom; but I came up again, with my hands clasped together. One or two of them jumped in, and took me out. Then another pushed me in again, and much bruised and cut one of my legs against a stone. I came home talking to them. Many advise us to prosecute them; but, if they are quiet, I am content, and can say from my heart, ‘Father, forgive them.’ I should be glad if you would be here on Sunday next.”
It so happened, that Whitefield could not be there “on Sunday next,” for he had to preach four times at Bristol fair; but he set out on Wednesday, July20th, and five days afterwards wrote as follows:—
“Hampton,July 25, 1743.“On Thursday last, I came here, and expected to be attacked, because the mob had threatened, that, if I ever came again, they would have my black gown to make aprons with. No sooner had I entered the town, than I heard the signals, such as blowing of horns and ringing of bells, for gathering the mob. My soul was kept quite easy. I preached on a large grass plot, from these words, ‘And seeing the grace of God, he exhorted them with full purpose of heart to cleave unto the Lord.’ As it happened, I finished my sermon and pronounced the blessing, just as the ringleaderof the mob broke in upon us. One of them, as I was coming down from the table, called me a coward; but I told him they should hear from me in another way. I then went into the house, and preached upon the staircase to a large number of serious souls; but the troublers of Israel soon came in to mock and mob us. As you know, I have very little natural courage; but I leaped downstairs, and all ran before me. However, they continued making a noise about the house till midnight, abusing the poor people as they went home, and broke one young lady’s arm in two places. They threw brother Adams a second time into the pool, by which operation he received a deep wound in his leg. They wheeled young W—— H—— in a barrow to the pool’s side, lamed his brother, and grievously hurt several others. Hearing that two or three clergymen were in the town, one of whom was a justice of the peace, I went to them; but, instead of redressing, they laid the cause of all the grievances at my door. By the help of God, I shall persist in preaching myself, and in encouraging those who, I believe, are truly moved by the Holy Ghost. I know of no law of God or man against it. As I came out from the clergymen, two of the unhappy mobbers were particularly insolent, and huzzaed us out of the town.”
“Hampton,July 25, 1743.
“On Thursday last, I came here, and expected to be attacked, because the mob had threatened, that, if I ever came again, they would have my black gown to make aprons with. No sooner had I entered the town, than I heard the signals, such as blowing of horns and ringing of bells, for gathering the mob. My soul was kept quite easy. I preached on a large grass plot, from these words, ‘And seeing the grace of God, he exhorted them with full purpose of heart to cleave unto the Lord.’ As it happened, I finished my sermon and pronounced the blessing, just as the ringleaderof the mob broke in upon us. One of them, as I was coming down from the table, called me a coward; but I told him they should hear from me in another way. I then went into the house, and preached upon the staircase to a large number of serious souls; but the troublers of Israel soon came in to mock and mob us. As you know, I have very little natural courage; but I leaped downstairs, and all ran before me. However, they continued making a noise about the house till midnight, abusing the poor people as they went home, and broke one young lady’s arm in two places. They threw brother Adams a second time into the pool, by which operation he received a deep wound in his leg. They wheeled young W—— H—— in a barrow to the pool’s side, lamed his brother, and grievously hurt several others. Hearing that two or three clergymen were in the town, one of whom was a justice of the peace, I went to them; but, instead of redressing, they laid the cause of all the grievances at my door. By the help of God, I shall persist in preaching myself, and in encouraging those who, I believe, are truly moved by the Holy Ghost. I know of no law of God or man against it. As I came out from the clergymen, two of the unhappy mobbers were particularly insolent, and huzzaed us out of the town.”
To avoid a recurrence to these disgraceful proceedings, it may be added, that Whitefield and his friends commenced an action against five of the ringleaders of the mob; that they were tried at the Gloucester Assizes on March 3, 1744; and that they were found guilty.Whitefield, immediately, wrote a fullaccount63of the whole affair, and, from that account, the following extracts are taken:—
“Several of our brethren, both in England and Wales, have received much damage, and have been frequently in great hazard of their lives. Wiltshire has been remarkable for mobbing and abusing the Methodists; and, for about ten months past, it has also prevailed very much in Gloucestershire, especially at Hampton. About the beginning of July, 1743, for several days, the mob at Hampton assembled in great bodies, broke the windows ofMr.Adams’s house, and assaulted the people to such a degree that many expected to be murdered, and hid themselves in holes and corners, to avoid the rage of their adversaries. Once, when I was there, they continued from four in the afternoon till midnight, rioting, giving loud huzzas, casting dirt upon the hearers, and making proclamations, ‘thatno Anabaptists, Presbyterians,etc., should preach there, upon pain of being first put into a skin-pit, and afterwards into a brook.’ At another time, they pulled one or two women down the stairs by the hair of their heads. On the10thof July, they tookMr.Adams out of his house, and threw him into a skin-pit full of noisome things and stagnated water. They also put one of our friends, named Williams, into the same pit twice, and afterwards beat him, and dragged him along the kennel. They likewise ledMr.Adams a mile and a half to Bourn brook, and threw him in, and so injured his leg, that he went lame for near a fortnight.“Both the constables and justices were applied to, but refused to act; and seemed rather to countenance the mobbing, hoping, thereby, that Methodism would be put a stop to, at least, at Hampton. For a season, they gained their end. There was no preaching for some time, the people fearing to assemble on account of the violence of the mob.“Upon my return to town, I advised with my friends what to do. For several reasons, we thought it our duty to move for an information in the King’s Bench against five of the ringleaders, and fixed upon the riot which they made on Sunday, July 10, when they putMessrs.Adams and Williams into the skin-pit and brook. But, before this was done, I wrote a letter to one whom they called captain, desiring him to inform his associates, that, if they would acknowledge their fault, and would pay for curing a boy’s arm, which was broken the night I was there, and would mend the windows ofMr.Adams’s house, we would readily pass all by. The rioters sent me an insolent answer, and said, ‘There should be no more preaching in Hampton.’ Finding them irreclaimable, we moved for a rule of court in the King’s Bench to lodge an information against five of the ringleaders. The rioters were apprised of this, appeared by their counsel, and prayed the rule might be enlarged till the next term. This was granted.“Meanwhile, they continued mobbing. One Saturday night, at eleven o’clock, they broke intoMr.Adams’s house, when there was no preaching, made those who were in bed get up, and searched the oven, cellar, and every corner of the house, to see whether they could find any Methodists. Some time after, they threw another young man into a mud-pit three times successively, and abused the people in a dreadful manner.“The next term came on. We proved our accusation by twenty-six affidavits; the rule was made absolute, and an information was filed against them. To this they pleaded ‘Not guilty;’ and the cause was referred to the assize held at Gloucester, March 3, 1744. Being aware of the great consequence of the trial, we kept a day of fasting and prayer through all the Societies both in England and Wales. Our Scotch friends also joined us. We had about thirty witnesses to prove the riot and facts laid down in the information.“Our counsel opened the cause with much solidity and sound reason. They shewed, ‘That rioters were not to be reformers, and that His Majesty had nowhere put the reins of government into the hands of mobbers, or made them judge or jury.’ Our witnesses were then called.“The counsel for the defendants then rose, and, I think, said all thatcould be said, to make the best of a bad matter. One urged that we were enthusiasts, and that our principles and practices had such a tendency to infect and hurt the people, that it was right for any private person to put a stop to us, and whoever did so was a friend to his country. The other counsel was pleased to mention me by name, and acquainted the court, that, ‘Mr.Whitefield had been travelling from common to common, making the people cry, and then picking their pockets, under pretence of collecting money for the colony of Georgia; that he had now several curates, of whichMr.Adams was one, who, in his preaching, had found fault with the proceedings of the clergy, and said, if the people went to hear them, they would be damned.’”
“Several of our brethren, both in England and Wales, have received much damage, and have been frequently in great hazard of their lives. Wiltshire has been remarkable for mobbing and abusing the Methodists; and, for about ten months past, it has also prevailed very much in Gloucestershire, especially at Hampton. About the beginning of July, 1743, for several days, the mob at Hampton assembled in great bodies, broke the windows ofMr.Adams’s house, and assaulted the people to such a degree that many expected to be murdered, and hid themselves in holes and corners, to avoid the rage of their adversaries. Once, when I was there, they continued from four in the afternoon till midnight, rioting, giving loud huzzas, casting dirt upon the hearers, and making proclamations, ‘thatno Anabaptists, Presbyterians,etc., should preach there, upon pain of being first put into a skin-pit, and afterwards into a brook.’ At another time, they pulled one or two women down the stairs by the hair of their heads. On the10thof July, they tookMr.Adams out of his house, and threw him into a skin-pit full of noisome things and stagnated water. They also put one of our friends, named Williams, into the same pit twice, and afterwards beat him, and dragged him along the kennel. They likewise ledMr.Adams a mile and a half to Bourn brook, and threw him in, and so injured his leg, that he went lame for near a fortnight.
“Both the constables and justices were applied to, but refused to act; and seemed rather to countenance the mobbing, hoping, thereby, that Methodism would be put a stop to, at least, at Hampton. For a season, they gained their end. There was no preaching for some time, the people fearing to assemble on account of the violence of the mob.
“Upon my return to town, I advised with my friends what to do. For several reasons, we thought it our duty to move for an information in the King’s Bench against five of the ringleaders, and fixed upon the riot which they made on Sunday, July 10, when they putMessrs.Adams and Williams into the skin-pit and brook. But, before this was done, I wrote a letter to one whom they called captain, desiring him to inform his associates, that, if they would acknowledge their fault, and would pay for curing a boy’s arm, which was broken the night I was there, and would mend the windows ofMr.Adams’s house, we would readily pass all by. The rioters sent me an insolent answer, and said, ‘There should be no more preaching in Hampton.’ Finding them irreclaimable, we moved for a rule of court in the King’s Bench to lodge an information against five of the ringleaders. The rioters were apprised of this, appeared by their counsel, and prayed the rule might be enlarged till the next term. This was granted.
“Meanwhile, they continued mobbing. One Saturday night, at eleven o’clock, they broke intoMr.Adams’s house, when there was no preaching, made those who were in bed get up, and searched the oven, cellar, and every corner of the house, to see whether they could find any Methodists. Some time after, they threw another young man into a mud-pit three times successively, and abused the people in a dreadful manner.
“The next term came on. We proved our accusation by twenty-six affidavits; the rule was made absolute, and an information was filed against them. To this they pleaded ‘Not guilty;’ and the cause was referred to the assize held at Gloucester, March 3, 1744. Being aware of the great consequence of the trial, we kept a day of fasting and prayer through all the Societies both in England and Wales. Our Scotch friends also joined us. We had about thirty witnesses to prove the riot and facts laid down in the information.
“Our counsel opened the cause with much solidity and sound reason. They shewed, ‘That rioters were not to be reformers, and that His Majesty had nowhere put the reins of government into the hands of mobbers, or made them judge or jury.’ Our witnesses were then called.
“The counsel for the defendants then rose, and, I think, said all thatcould be said, to make the best of a bad matter. One urged that we were enthusiasts, and that our principles and practices had such a tendency to infect and hurt the people, that it was right for any private person to put a stop to us, and whoever did so was a friend to his country. The other counsel was pleased to mention me by name, and acquainted the court, that, ‘Mr.Whitefield had been travelling from common to common, making the people cry, and then picking their pockets, under pretence of collecting money for the colony of Georgia; that he had now several curates, of whichMr.Adams was one, who, in his preaching, had found fault with the proceedings of the clergy, and said, if the people went to hear them, they would be damned.’”
Whitefield then proceeds to give an outline of the evidence in favour of the defendants, and the substance of the judge’s charge; and continues:—
“Upon this, the jury were desired to consider their verdict. There seemed to be some little demur amongst them. His lordship perceiving it, informed them, ‘they had nothing to do with the damages; that was to be referred to the King’s Bench; they were only to consider whether the defendants were guilty or not.’ Whereupon, in a few minutes, they brought in all the defendants ‘guilty of the whole information lodged against them.’“I then retired to my lodgings, kneeled down, and gave thanks, with some friends. Afterwards, I went to the inn, prayed and returned thanks, with the witnesses; exhorted them to behave with meekness and humility to their adversaries; and sent them home rejoicing. In the evening, I preached on these words, ‘By this I know that Thou favourest me, since Thou hast not suffered mine enemy to triumph over me.’ Next morning, I set out for London.”
“Upon this, the jury were desired to consider their verdict. There seemed to be some little demur amongst them. His lordship perceiving it, informed them, ‘they had nothing to do with the damages; that was to be referred to the King’s Bench; they were only to consider whether the defendants were guilty or not.’ Whereupon, in a few minutes, they brought in all the defendants ‘guilty of the whole information lodged against them.’
“I then retired to my lodgings, kneeled down, and gave thanks, with some friends. Afterwards, I went to the inn, prayed and returned thanks, with the witnesses; exhorted them to behave with meekness and humility to their adversaries; and sent them home rejoicing. In the evening, I preached on these words, ‘By this I know that Thou favourest me, since Thou hast not suffered mine enemy to triumph over me.’ Next morning, I set out for London.”
We must return to Whitefield’s travels. When he left the rioters at Minchin-Hampton, on Saturday, July 23, 1743, he returned direct to Bristol; and, on the following day, “preached four times in the fields, to congregations as large as those at the beginning” of his career.
On Saturday next ensuing, he came to Exeter, where he spent three days. He writes:—
“Exeter,August 2, 1743.“I preached, last Saturday night, to a great body of people. Several of the clergy attended, with whom Exeter abounds. Some went off; others stayed till I had done. All was quiet; and our Lord soon made way for Himself into the people’s hearts.“Yesterday evening, I preached, on Southernay Green, to upwards of ten thousand. It was just like a Moorfields congregation. God was with us of a truth.“The people were very desirous of my longer continuance here; but somany things concur to call me to London, that I leave Exeter to-morrow morning, and preach in my way to town. I am in my element when evangelizing.”
“Exeter,August 2, 1743.
“I preached, last Saturday night, to a great body of people. Several of the clergy attended, with whom Exeter abounds. Some went off; others stayed till I had done. All was quiet; and our Lord soon made way for Himself into the people’s hearts.
“Yesterday evening, I preached, on Southernay Green, to upwards of ten thousand. It was just like a Moorfields congregation. God was with us of a truth.
“The people were very desirous of my longer continuance here; but somany things concur to call me to London, that I leave Exeter to-morrow morning, and preach in my way to town. I am in my element when evangelizing.”
One of the things which brought Whitefield, in such haste, to London, was the necessity of consulting his friends concerning the steps which ought to be taken in reference to the Hampton rioters; but there were also other matters scarcely of less importance.
In the beginning of this year, 1743, Count Zinzendorf had declared war against Whitefield. He had heard him preach, and, in the plenitude of his power, had said to the young evangelist,—“You must first formally recant theabominable doctrineof reprobation, so contrary to sound reason; and then preach openlyfree gracein the blood of the Lamb, and anelection of graceas taught in the Scriptures, which is quite different from the doctrine of predestination which you teach;and if not, our Church must necessarily be opposed toyou.”64
Probably, Whitefield cared but little for Zinzendorf’s imperious censure; but, in the month of August, another incident occurred, which touched him more deeply.
John Syms, for years past, had been Whitefield’s travelling companion. He seems also to have acted as Whitefield’s secretary. He was his confidential friend. During the last two months, Whitefield had written Syms, at least, eight letters, giving an account of his every-day proceedings, and all of which are published in Whitefield’s collected works. Strangely enough, all at once, the faithful Syms wished to leave Whitefield and to join the Moravians. Whitefield was extremely reluctant to part with him; and told James Hutton, that, “he could not discharge John Syms, his agent, believing it to be the Saviour’s will that he should stay with him, and do the work with which he had entrusted him. Whitefield wished Hutton to advise Syms to continue with him; but this could not be done, inasmuch as Syms had said he was called by the Holy Ghost to leave him;and the Brethren could not advise him against his ownconvictions.”65
The result was, Whitefield lost his secretary, travelling companion, and major-domo. John Syms was received intothe Moravian fellowship; and continued one of the Unitas Fratrum until his death, in 1756. He was buried in Camberwell churchyard,where there used to be a memorial of him and of his sister,Mrs.SarahOsborn.66
Another matter demanded Whitefield’s attention, even more important than the retention or otherwise of Secretary Syms.
John Wesley was now in the north of England; Charles Wesley was in Cornwall; Whitefield was in Devonshire; Spangenberg was in London; John Nelson was in Yorkshire. The Moravians were an organized body of Christians. The Calvinistic Methodists were formed into a connexion. And Wesley had large and flourishing societies in London; Bristol, Newcastle-on-Tyne, and other places. Somehow, Wesley formed a project for bringing the three communities into closer union with each other;and, for that purpose, proposed that a conference should be held inLondon.67He himself travelled from Newcastle; his brother Charles hurried from Cornwall; Whitefield came from Exeter; John Nelson trudged from Birstal. What was the result? Charles Wesley writes:—
“Gwennap, Sunday, August 7. My brother summoned me to London, to confer with the heads of the Moravians and Predestinarians. We had near three hundred miles to ride in five days. I was willing to undertake this labour for peace, though the journey was too great for us and our weary beasts, which we have used almost every day for these three months.“Friday, August 12. By nine at night, I reached the Foundery. Here I heard the Moravians would not be present at the conference. Spangenberg, indeed,saidhe would, but immediately left England.My brother was come from Newcastle, John Nelson from Yorkshire, and I from the Land’s End to goodpurpose!”68
“Gwennap, Sunday, August 7. My brother summoned me to London, to confer with the heads of the Moravians and Predestinarians. We had near three hundred miles to ride in five days. I was willing to undertake this labour for peace, though the journey was too great for us and our weary beasts, which we have used almost every day for these three months.
“Friday, August 12. By nine at night, I reached the Foundery. Here I heard the Moravians would not be present at the conference. Spangenberg, indeed,saidhe would, but immediately left England.My brother was come from Newcastle, John Nelson from Yorkshire, and I from the Land’s End to goodpurpose!”68
What did John Wesley say? To a Moravian, who, in 1746, taunted him with having opposed reconciliation and union, he wrote:—
“Alas, my brother! what an assertion is this! Did not I come, three years ago, in all haste, from Newcastle-upon-Tyne; and my brother, in five days, from the Land’s End, to a supposed conference in London?Was this standing out? But with what effect? Why,Mr.Spangenberg had just left London. None besides had any power to confer with us. And, to cut us off from any such expectation, James Hutton said they had orders not to confer at all, unless the Archbishop of Canterbury, or the Bishop of London, were present. There cannot be under heaven a greater mistake than this, that I ever did stand out, or that I do so now.There has not been one day, for these seven years last past, wherein my soul has not longed forunion.”69
“Alas, my brother! what an assertion is this! Did not I come, three years ago, in all haste, from Newcastle-upon-Tyne; and my brother, in five days, from the Land’s End, to a supposed conference in London?Was this standing out? But with what effect? Why,Mr.Spangenberg had just left London. None besides had any power to confer with us. And, to cut us off from any such expectation, James Hutton said they had orders not to confer at all, unless the Archbishop of Canterbury, or the Bishop of London, were present. There cannot be under heaven a greater mistake than this, that I ever did stand out, or that I do so now.There has not been one day, for these seven years last past, wherein my soul has not longed forunion.”69
It is impossible to determine, with certainty, whether Wesley’s wish was for the Moravians, the Calvinistic Methodists, and the Arminian Methodists to be amalgamated into one connexion; or whether he merely wished that, by mutual explanations and concessions, they might cultivate a better understanding with each other, and so avoid all unnecessary collision, and unite, as far as practicable, in advancing the work of God; but one thing is certain, through no fault of his, the attempt was a failure. Ten months later, Wesley instituted a conference of his own.
No authentic information exists as to the part which Whitefield took in these proceedings; but, a few days after the proposed conference should have met, Wesley, “to cut off all needless dispute,” wrote down his sentiments, as plainly as he could, on the “three points in debate” between him and Whitefield, namely, “Unconditional Election, Irresistible Grace, and Final Perseverance.”Thepaper70doubtless was put into Whitefield’s hands, and must have satisfied him of the sincerity of Wesley’s friendship; though Arminian Methodists, asMr.Jackson says, will think “it leans too much towards Calvinism.”
In one thing, Whitefield and Wesley were agreed; namely, that their Societies should not separate themselves from the Established Church. Hence the following letter, written, by Whitefield, soon after the date of the intended conference:—
“London,August 20, 1743.“How wonderfully does our all-wise Redeemer order things for the trial of His children! Alas! alas! how apt are they to judge, censure, and be needlessly prejudiced against each other!“In our last Association, we agreed not to separate from the Established Church, but to go on in our usual way. The motion to separate was madeonly by a very few, of more contracted principles. By far the greater part most strenuously opposed it, and with good reason; for, as we enjoy such great liberty under the mild and gentle government of his present majesty, King George, we think we can do him, our country, and the cause of God, more service in ranging up and down, preaching repentance towards God, and faith in our Lord Jesus, to the multitudes who will neither come into church or meeting, but who are led, by curiosity, to follow us into the fields. However disorderly this may seem to bigots of every denomination, yet, it is a way to which God has affixed His seal for many years past; and, therefore, we have no reason to turn to the right hand or to the left, but to press forwards, and to do our utmost towards enlarging the kingdom of our Lord Jesus.”
“London,August 20, 1743.
“How wonderfully does our all-wise Redeemer order things for the trial of His children! Alas! alas! how apt are they to judge, censure, and be needlessly prejudiced against each other!
“In our last Association, we agreed not to separate from the Established Church, but to go on in our usual way. The motion to separate was madeonly by a very few, of more contracted principles. By far the greater part most strenuously opposed it, and with good reason; for, as we enjoy such great liberty under the mild and gentle government of his present majesty, King George, we think we can do him, our country, and the cause of God, more service in ranging up and down, preaching repentance towards God, and faith in our Lord Jesus, to the multitudes who will neither come into church or meeting, but who are led, by curiosity, to follow us into the fields. However disorderly this may seem to bigots of every denomination, yet, it is a way to which God has affixed His seal for many years past; and, therefore, we have no reason to turn to the right hand or to the left, but to press forwards, and to do our utmost towards enlarging the kingdom of our Lord Jesus.”
Whitefield’s wife was near her confinement; and, at the beginning of September, had a narrow escape from an untimely death. Whitefield himself shall tell the story.