“Savannah,February 16, 1737.“Dear Sir,—Mr. Ingham has left Savannah for some months; and lives at a house built for him a few miles off, near the Indian town.[66]So that I have now no fellow-labourer but Mr. Delamotte, who has taken charge of between thirty and forty children. There is, therefore, great need, that God should put it into the hearts of some, to come over to us and labour with us in His harvest. But I should not desire any to come unless on the same views and conditions with us,—without any temporal wages, other than food and raiment, the plain conveniences of life. And for one or more in whom was this mind, there would be full employment in the province; either in assisting Mr. Delamotte or me, while we were present here; or in supplying our places when abroad; or in visiting the poor people, in the smaller settlements, as well as at Frederica; all of whom are as sheep without a shepherd.“By these labours of love, might any, that desired it, be trained up for the harder task of preaching the Gospel to the heathen. The difficulties he must then encounter God only knows; probably martyrdom would conclude them. But those we have hitherto met with have been small, and only terrible at a distance. Persecution, you know, is the portion of every follower of Christ, wherever his lot is cast. But it has hitherto extended no farther than words with regard to us, unless in one or two inconsiderable instances. Yet, it is sure, every man ought, if he would come hither, be willing and ready to embrace (if God should see them good) the severer kinds of it He ought to be determined, not only toleave parents, sisters, friends, houses, and lands, for his Master’s sake, but to take up his cross too; cheerfully submit to the fatigue and danger of (it may be) a long voyage, and patiently to endure the continual contradiction of sinners and all the inconveniences which it often occasions.“Would any one have a trial of himself, how he can bear this? If he has felt what reproach is, and can bear that but a few weeks, as he ought, I shall believe he need fear nothing. Other trials will afterwards be no heavier than that little one was at first; so that he may then have a well-grounded hope, that he will be enabled to do all things through Christ strengthening him.“May the God of peace Himself direct you to all things conducive to His glory, whether it be by fitter instruments, or even by your own friend and servant in Christ,“John Wesley.”[67]
“Savannah,February 16, 1737.
“Dear Sir,—Mr. Ingham has left Savannah for some months; and lives at a house built for him a few miles off, near the Indian town.[66]So that I have now no fellow-labourer but Mr. Delamotte, who has taken charge of between thirty and forty children. There is, therefore, great need, that God should put it into the hearts of some, to come over to us and labour with us in His harvest. But I should not desire any to come unless on the same views and conditions with us,—without any temporal wages, other than food and raiment, the plain conveniences of life. And for one or more in whom was this mind, there would be full employment in the province; either in assisting Mr. Delamotte or me, while we were present here; or in supplying our places when abroad; or in visiting the poor people, in the smaller settlements, as well as at Frederica; all of whom are as sheep without a shepherd.
“By these labours of love, might any, that desired it, be trained up for the harder task of preaching the Gospel to the heathen. The difficulties he must then encounter God only knows; probably martyrdom would conclude them. But those we have hitherto met with have been small, and only terrible at a distance. Persecution, you know, is the portion of every follower of Christ, wherever his lot is cast. But it has hitherto extended no farther than words with regard to us, unless in one or two inconsiderable instances. Yet, it is sure, every man ought, if he would come hither, be willing and ready to embrace (if God should see them good) the severer kinds of it He ought to be determined, not only toleave parents, sisters, friends, houses, and lands, for his Master’s sake, but to take up his cross too; cheerfully submit to the fatigue and danger of (it may be) a long voyage, and patiently to endure the continual contradiction of sinners and all the inconveniences which it often occasions.
“Would any one have a trial of himself, how he can bear this? If he has felt what reproach is, and can bear that but a few weeks, as he ought, I shall believe he need fear nothing. Other trials will afterwards be no heavier than that little one was at first; so that he may then have a well-grounded hope, that he will be enabled to do all things through Christ strengthening him.
“May the God of peace Himself direct you to all things conducive to His glory, whether it be by fitter instruments, or even by your own friend and servant in Christ,
“John Wesley.”[67]
Wesley’s standard of a Christian missionary was enough to appal ordinary men; but who will say that the standard was too high? He himself and also his friend Ingham answered to this description; but it was doubtful whether others could be found, among their old associates, who were like-minded. Accordingly, ten days after the date of the above letter, another step was taken. Wesley writes:—
“1737. February 24. It was agreed Mr. Ingham should go for England, and endeavour to bring over, if it should please God, some of our friends, to strengthen our hands in this work. February 26. He left Savannah.”
“1737. February 24. It was agreed Mr. Ingham should go for England, and endeavour to bring over, if it should please God, some of our friends, to strengthen our hands in this work. February 26. He left Savannah.”
The Oxford Methodists were scattered when Ingham arrived in England; but they were still a loving and confiding brotherhood. In July, 1737, Charles Wesley and James Hutton spent some days at Oxford; and, accompanied by Mr. Morgan and Mr. Kinchin, set out, on the 29th of that month, for London, where, at the house of Hutton’s father, in College Street, Westminster, they found their “old, hearty friend, Benjamin Ingham.”[68]The last mentioned also visited the Delamotte family at Blendon. Hence, under the date of September 10, 1737, C. Wesley writes:—
“I took coach for Blendon. My friend, Benjamin, had been there before me, and met with such a reception as encouraged me to follow. He had preached to them with power, and still more powerfully by his lifeand conversation. The eldest sister, and the Cambridge scholar,[69]were struck to the heart. The first evening passed in discourse of my namesake[70]in America.”
“I took coach for Blendon. My friend, Benjamin, had been there before me, and met with such a reception as encouraged me to follow. He had preached to them with power, and still more powerfully by his lifeand conversation. The eldest sister, and the Cambridge scholar,[69]were struck to the heart. The first evening passed in discourse of my namesake[70]in America.”
Immediately after this, Ingham was at his own home, in Yorkshire. No more faithful and honest friend existed; but, like many Yorkshiremen, he was sometimes almost blunt. The following letter, addressed to Wesley, in Georgia, supplies evidence of this, and also contains references to Wesley and the Oxford Methodists, of considerable interest:—
“Osset,October 19, 1737.[71]“Dear Brother,—By your silence, one would suspect that you were offended at my last letter. Am I your enemy because I tell you the truth? But perhaps I was too severe. Forgive me then. Be lowly in your own eyes. Humble yourself before the Lord, and He will lift you up. I do assure you, it is out of pure love, and with concern that I write. I earnestly wish your soul’s welfare. O pray for mine also. The Lord preserve you!“Could you, think you, live upon the income of your fellowship? If you can, do. The trustees are, indeed, very willing to support you, and they would take it ill should anybody say that you have been too expensive. But the Bishop of London, as I have heard, and some others, have been offended at the expenses, and not altogether without reason, because you declared, at your leaving England, you should want scarce anything. I just give you these hints. Pray for direction, and then act as you judge best.[72]“Charles is so reserved; I know little about him. He neither writes to me, nor comes to see me. What he intends is best known to himself. Mr. Hutton’s family go on exceedingly well. Your friend Mr. Morgan, I hear, either has, or, is about publishing a book, to prove that every one baptized with water is regenerate. All friends at Oxford go on well. Mr. Kinchin, Mr. Hutchins, Mr. Washington, Bell, Hervey, Watson, are all zealous. Mr. Atkinson labours under severe trials in Westmoreland, but is steady and sincere, and an excellent Christian. Dick Smith is weak, but not utterly gone. Mr. Robson and Grieves are but indifferent. The latter is married to a widow, and teaching a school at Northampton. Mr. Thompson, of Queen’s, has declared his resolution of following Christ.“Remember me to Mr. Wallis, Mark Hird, and the Davison family, Mrs. Gilbert Mears, Mr. Campbell, Mr. and Mrs. Burnside, Mr. and Mrs. Williamson.“Yours in Christ,“B. Ingham.”
“Osset,October 19, 1737.[71]
“Dear Brother,—By your silence, one would suspect that you were offended at my last letter. Am I your enemy because I tell you the truth? But perhaps I was too severe. Forgive me then. Be lowly in your own eyes. Humble yourself before the Lord, and He will lift you up. I do assure you, it is out of pure love, and with concern that I write. I earnestly wish your soul’s welfare. O pray for mine also. The Lord preserve you!
“Could you, think you, live upon the income of your fellowship? If you can, do. The trustees are, indeed, very willing to support you, and they would take it ill should anybody say that you have been too expensive. But the Bishop of London, as I have heard, and some others, have been offended at the expenses, and not altogether without reason, because you declared, at your leaving England, you should want scarce anything. I just give you these hints. Pray for direction, and then act as you judge best.[72]
“Charles is so reserved; I know little about him. He neither writes to me, nor comes to see me. What he intends is best known to himself. Mr. Hutton’s family go on exceedingly well. Your friend Mr. Morgan, I hear, either has, or, is about publishing a book, to prove that every one baptized with water is regenerate. All friends at Oxford go on well. Mr. Kinchin, Mr. Hutchins, Mr. Washington, Bell, Hervey, Watson, are all zealous. Mr. Atkinson labours under severe trials in Westmoreland, but is steady and sincere, and an excellent Christian. Dick Smith is weak, but not utterly gone. Mr. Robson and Grieves are but indifferent. The latter is married to a widow, and teaching a school at Northampton. Mr. Thompson, of Queen’s, has declared his resolution of following Christ.
“Remember me to Mr. Wallis, Mark Hird, and the Davison family, Mrs. Gilbert Mears, Mr. Campbell, Mr. and Mrs. Burnside, Mr. and Mrs. Williamson.
“Yours in Christ,
“B. Ingham.”
Ingham still purposed to return to Georgia. He longed to preach the gospel of his Saviour to the heathen, and was busily employed in mastering their language. He sought spiritual fellowship among his Christian friends in Yorkshire; and, as opportunity offered, occupied the pulpit of the Established Church. His preaching created great sensation; and his private labours, among his neighbours, were not without results. A man with a soul like his,—burning with a zeal which would have led him gladly to sacrifice his life among the wild Indians of America,—could scarcely fail to be an earnest, successful evangelist in his own country. As already stated, his intention to return to Georgia was not fulfilled. Perhaps Wesley’s departure from that colony, about six weeks after the date of the above letter, was one of the things which prevented it. Be that as it might, he was quite prepared for hard work, and for rough usage, in other places.
In the letter just given, he complains of the silence and reserve of Charles Wesley. At the very time, however, Charles was writing to him; and, three days afterwards, Ingham addressed to him the following reply, full of the Christian fire of the first Methodists:—
“Osset, near Wakefield,October 22, 1737.“My dear Brother,—Your letter is just come to my hands. I rejoiced over it, because it came from you. I was afraid you had been almost lost; but, since I see you are desirous to make full proof of your ministry, I greatly rejoice. Blessed be the Lord, who, by His grace, preserves me from falling, amidst the deceitful and alluring, bewildering temptations of worldly preferment. May He still continue His loving-kindness towards you! May He thoroughly settle and establish you! May you have power to overcome the world, the flesh, and the devil, and, like a brave soldier, manfully to fight under Christ’s banner! May your one desire of living be for Christ’s sake, and the gospel!“I have no other thoughts but of returning to America. When the time comes, I trust the Lord will show me. My heart’s desire is, that the Indians may hear the gospel. For this I pray both night and day.“I will transcribe the Indian words as fast as I can. I writ to Mr. William Delamotte three weeks ago. If he did not receive the letter, it miscarried. I wish you could inform me, that I might write again.“I have just now been talking to Mr. Godly, curate of Osset. (You know, I believe, that he is misnamed.) I was all on a tremble while I talked to him, and for a good while after. He took my reproof very uneasily. But, however, he trembled as well as me. I have lent him ‘The Country Parson’ to read; and, since he went away, I have been praying for him in agony. I seem to be full of hope, as if God would turn his heart; and O that He may! One of the wickedest women in all Osset is turned since I came down; and, I believe, she will make a thorough convert. She says, she is sure God sent me to turn her heart. To His holy name be all the glory! There is another poor soul too here, that is under the most severe agonies of repentance. Cease not to pray for these, and the rest of your Christian friends at Osset, who pray constantly for you.“Last Sunday, I preached such a sermon at Wakefield church as has set almost all about us in a uproar. Some say, the devil is in me; others, that I am mad. Others say, no man can live up to such doctrine; and they never heard such before. Others, again, extol me to the sky. They say, it was the best sermon they ever heard in all their life; and that I ought to be a bishop.“I believe, indeed, it went to the hearts of several persons; for I was enabled to speak with great authority and power; and I preached almost the whole sermon without book. There was a vast large congregation, and tears fell from many eyes. To-morrow, I preach there again.“Every day, I undergo several changes within me. Now I am under sufferings, sometimes just ready to sink; then again I am filled with joy. Indeed, I receive so much pleasure in conversing with some Christians here, that I have need of sufferings to counterbalance it. Last Saturday night, we were sixteen that sat up till after twelve. We have to meet again to-night, after the rest are gone; and we shall pray for you, and the rest of our Christian friends everywhere. You would think yourself happy to be but one night with us.“Give my sincere love to Mr. Hutton’s family, whom I never forget. Are they all well? The Lord bless them all! Greet brother Whitefield. My heart will be with you on the seas, and everywhere. Never be discouraged.“Yours sincerely and affectionately,“B. Ingham.”[73]
“Osset, near Wakefield,October 22, 1737.
“My dear Brother,—Your letter is just come to my hands. I rejoiced over it, because it came from you. I was afraid you had been almost lost; but, since I see you are desirous to make full proof of your ministry, I greatly rejoice. Blessed be the Lord, who, by His grace, preserves me from falling, amidst the deceitful and alluring, bewildering temptations of worldly preferment. May He still continue His loving-kindness towards you! May He thoroughly settle and establish you! May you have power to overcome the world, the flesh, and the devil, and, like a brave soldier, manfully to fight under Christ’s banner! May your one desire of living be for Christ’s sake, and the gospel!
“I have no other thoughts but of returning to America. When the time comes, I trust the Lord will show me. My heart’s desire is, that the Indians may hear the gospel. For this I pray both night and day.
“I will transcribe the Indian words as fast as I can. I writ to Mr. William Delamotte three weeks ago. If he did not receive the letter, it miscarried. I wish you could inform me, that I might write again.
“I have just now been talking to Mr. Godly, curate of Osset. (You know, I believe, that he is misnamed.) I was all on a tremble while I talked to him, and for a good while after. He took my reproof very uneasily. But, however, he trembled as well as me. I have lent him ‘The Country Parson’ to read; and, since he went away, I have been praying for him in agony. I seem to be full of hope, as if God would turn his heart; and O that He may! One of the wickedest women in all Osset is turned since I came down; and, I believe, she will make a thorough convert. She says, she is sure God sent me to turn her heart. To His holy name be all the glory! There is another poor soul too here, that is under the most severe agonies of repentance. Cease not to pray for these, and the rest of your Christian friends at Osset, who pray constantly for you.
“Last Sunday, I preached such a sermon at Wakefield church as has set almost all about us in a uproar. Some say, the devil is in me; others, that I am mad. Others say, no man can live up to such doctrine; and they never heard such before. Others, again, extol me to the sky. They say, it was the best sermon they ever heard in all their life; and that I ought to be a bishop.
“I believe, indeed, it went to the hearts of several persons; for I was enabled to speak with great authority and power; and I preached almost the whole sermon without book. There was a vast large congregation, and tears fell from many eyes. To-morrow, I preach there again.
“Every day, I undergo several changes within me. Now I am under sufferings, sometimes just ready to sink; then again I am filled with joy. Indeed, I receive so much pleasure in conversing with some Christians here, that I have need of sufferings to counterbalance it. Last Saturday night, we were sixteen that sat up till after twelve. We have to meet again to-night, after the rest are gone; and we shall pray for you, and the rest of our Christian friends everywhere. You would think yourself happy to be but one night with us.
“Give my sincere love to Mr. Hutton’s family, whom I never forget. Are they all well? The Lord bless them all! Greet brother Whitefield. My heart will be with you on the seas, and everywhere. Never be discouraged.
“Yours sincerely and affectionately,
“B. Ingham.”[73]
On May 24, 1738, Wesley, by simple “trust in Christ alone for salvation,” received “an assurance that Christ had taken away his sins.” This, to him, was a new experience; but, perhaps, not to Ingham. It is a well-known fact, that, Peter Böhler, who was now on his way to the Moravians in Georgia, was of the utmost service to Wesley in teaching him the doctrine of justification by faith only. Besides this, both Wesley and Ingham had been brought into close communion with the Moravian bishop, David Nitschmann, and his Christian fraternity, during their voyage across the Atlantic. In Georgia, also, they had met with the Moravian elder, the Rev. August Gottlieb Spangenberg, a man of high position among the Brethren. The result of the whole was, that Wesley and Ingham, on June 13, 1738, embarked for Germany, principally for the purpose of becoming better acquainted with the Moravian churches in that country.
They were accompanied by John Toltschig,[74]one of the fugitives, who fled to Hernhuth, from the fierce persecution in Moravia, in 1724; who became one of Ingham’s co-evangelists in the county of York; and was a man of great influence among the English Moravians. At Ysselstein, they had an interview with Baron Watteville, who had been a fellow student of Count Zinzendorf, and became a Moravian bishop. On the 4th July, they reached Marienborn, the residence of Zinzendorf, where they remained a fortnight. Whilst here, Ingham, in a letter to Sir John Thorold,[75]London, observed:—
“The worthy count is occupied day and night in the work of the Lord; and, I must confess, that the Lord is really among the Brethren. Yesterday, a boy of eleven or twelve years of age was baptized; and such a movement of the Holy Spirit pervaded the whole assembly, as I have never seen at any baptism. I felt that my heart burned within me, and I could not refrain from tears. I saw that others felt as I did, and the whole congregation was moved. The Brethren have shown me much affection; they have taken me to their conferences, and have not left me in ignorance of anything concerning their Church. I am much pleased with my journey.”
“The worthy count is occupied day and night in the work of the Lord; and, I must confess, that the Lord is really among the Brethren. Yesterday, a boy of eleven or twelve years of age was baptized; and such a movement of the Holy Spirit pervaded the whole assembly, as I have never seen at any baptism. I felt that my heart burned within me, and I could not refrain from tears. I saw that others felt as I did, and the whole congregation was moved. The Brethren have shown me much affection; they have taken me to their conferences, and have not left me in ignorance of anything concerning their Church. I am much pleased with my journey.”
Ingham was pleased with the Moravians; and the Moravians were pleased with him. In fact, Ingham was preferred to Wesley, and was admitted to partake of the holy communion, while Wesley was rejected. The reasons assigned for admitting Ingham were, (1) that he had already shown an inclination to leave the English Established Church, and to join the Brethren; and (2), “that his heart was better than his head.” The reasons for rejecting Wesley were, (1) he was “homo perturbatus; (2) his head had gained an ascendency over his heart; (3) he claimed to be a zealous English Churchman, and they were not desirous to interfere with his plan of effecting good as a clergyman of the English Church.”[76]
Ingham, as well as Wesley, visited Hernhuth, where he spent a fortnight, and was “exceedingly strengthened and comforted by the services and conversation of the Brethren. Towards the end of the year, he returned to England.”
It is a curious fact that Wesley and Ingham were not the only Oxford Methodists who began to associate with the Moravians. On the first day of the year 1739, we find not fewer than seven of the Oxford brotherhood—the two Wesleys, Ingham, Whitefield, Westley Hall, Kinchin, and Hutchins,—present at a Moravian lovefeast in Fetter Lane, respecting which Wesley writes:—
“About three in the morning, as we were continuing instant in prayer, the power of God came mightily upon us, insomuch that many cried out for exceeding joy, and many fell to the ground. As soon as we were recovered a little from the awe and amazement at the presence of His Majesty, we broke out with one voice, ‘We praise Thee, O God; we acknowledge Thee to be the Lord.’”[77]
“About three in the morning, as we were continuing instant in prayer, the power of God came mightily upon us, insomuch that many cried out for exceeding joy, and many fell to the ground. As soon as we were recovered a little from the awe and amazement at the presence of His Majesty, we broke out with one voice, ‘We praise Thee, O God; we acknowledge Thee to be the Lord.’”[77]
This was a memorable beginning of what will ever be a memorable year in the history of the Methodistic movement.
Four days afterwards, the same clergymen, joined by Mr. Seward, had a conference at Islington, and, without effect, tried to prevail on Charles Wesley to settle at Oxford. Whitefield writes:—
“We continued in fasting and prayer till three o’clock, and then parted, with a full conviction that God was about to do great things among us. O that we may be any way instrumental to His glory! O that He would make us vessels pure and holy, meet for such a dear Master’s use!”[78]
“We continued in fasting and prayer till three o’clock, and then parted, with a full conviction that God was about to do great things among us. O that we may be any way instrumental to His glory! O that He would make us vessels pure and holy, meet for such a dear Master’s use!”[78]
The men evidently were willing to be used in any way which Providence might appoint; and their conviction of the coming of great events was not falsified.
On Ingham’s return to Osset, his native place, he renewed his labours, and preached in most of the churches and chapels about Wakefield, Leeds, and Halifax. Private religious meetings also were greatly multiplied. Large numbers of persons were convinced of sin, and were converted. It was pre-eminently a day of divine visitation. The clergy, however, instead of rejoicing at an enlargement of the work of God, were envious and malignant; and, at a Church congress, held at Wakefield, June 6, 1739, Ingham was prohibited from preaching in any of the churches in the diocese of York; and was thus placed in the same position as Wesley had been compelled to occupy in London. Both were ordained clergymen, and both longed to preach the gospel of God their Saviour; but both were without a church of their own, and both were now uniformly shut out of the churches of others. What Wesley began to do at Bristol, Kingswood, and elsewhere, Ingham began to do in Yorkshire. Village greens, the public streets, fields, barns, cottages, and houses of all descriptions became his preaching places; and, such was the divine power whichattended his ministry, that not fewer than forty religious societies were formed.
Ingham was reviled, but he reviled not again. The following letter illustrates his fine Christian spirit, at the period of which we are now writing. It probably was addressed to Wesley. At all events, Wesley published it in the first volume of hisArminian Magazine(p. 181).
“Osset,Sept. 14, 1739.“My dear Brother,—Wait the Lord’s leisure, and be still. His time is the best time. ‘Be strong, and He shall comfort thine heart; and put thou thy trust in the Lord.’“I shall be very glad to see you, when the Lord pleases that we shall meet together. O that we may do and suffer His will in all things! It is following our own wills that creates us trouble and confusion.“All your opposition will work together for good. The more the clergy oppose the truth, the more it will prevail. Their preaching against us and our doctrines excites a curiosity in the people to hear us, and to see if these things be true, whereby many have their eyes opened. If this work is of God, it cannot be overthrown: if it be of men, I wish it may speedily. We have nothing to do but to follow our Leader. O that He may direct all our ways aright!“I say very little about the clergy in public. I preach the truth of the gospel, according to the light the Lord has given me into it, and leave it to the Lord to bless it as He pleases. I take no notice of lies and calumnies, unless I am asked whether or no they are true. It is endless to answer all that is said. Our Saviour says, ‘Let them alone.’ He is concerned for the welfare of His Church; let us, therefore, depend upon Him, and let us mind what He says to us in His holy word. Let us love our enemies, and pray for them; and let us love one another; and thereby shall all men know that we are His true disciples. We must be hated in this world; let us, therefore, take great care to secure ourselves an inheritance in the next.“Benjamin Ingham.”
“Osset,Sept. 14, 1739.
“My dear Brother,—Wait the Lord’s leisure, and be still. His time is the best time. ‘Be strong, and He shall comfort thine heart; and put thou thy trust in the Lord.’
“I shall be very glad to see you, when the Lord pleases that we shall meet together. O that we may do and suffer His will in all things! It is following our own wills that creates us trouble and confusion.
“All your opposition will work together for good. The more the clergy oppose the truth, the more it will prevail. Their preaching against us and our doctrines excites a curiosity in the people to hear us, and to see if these things be true, whereby many have their eyes opened. If this work is of God, it cannot be overthrown: if it be of men, I wish it may speedily. We have nothing to do but to follow our Leader. O that He may direct all our ways aright!
“I say very little about the clergy in public. I preach the truth of the gospel, according to the light the Lord has given me into it, and leave it to the Lord to bless it as He pleases. I take no notice of lies and calumnies, unless I am asked whether or no they are true. It is endless to answer all that is said. Our Saviour says, ‘Let them alone.’ He is concerned for the welfare of His Church; let us, therefore, depend upon Him, and let us mind what He says to us in His holy word. Let us love our enemies, and pray for them; and let us love one another; and thereby shall all men know that we are His true disciples. We must be hated in this world; let us, therefore, take great care to secure ourselves an inheritance in the next.
“Benjamin Ingham.”
While the above exhibits Ingham’s spirit, the subjoined clearly shows that his ideas on the Methodist doctrines were as yet imperfect. It is a well-known fact, that Wesley himself was sorely perplexed with the doctrine of what is called “the witness of the Spirit,” and that his intercourse with the Moravians rather increased his mistiness than scattered it. In 1738 he had a lengthened and very important correspondence with his brother Samuel on the subject; and now he consulted Ingham, who replied as follows:—
“Osset,February 20, 1740.“My dear Brother,—The most dangerous time in the Christian race, seems to be when a person receives the forgiveness of sins, especially if he is filled with great joy, and of long continuance. Indeed, all states of great joy are dangerous, if not humbly received. If persons have not now a guide, or are not guidable, it is ten to one but they run into error and by-paths. Many souls miscarry here, and never get further in their spiritual progress. They run on till their joy and strength are spent, and then they lose themselves, and are all in confusion. I have met with several persons with whom it has been thus, and how to help them I know not. They do not get forward. I believe, indeed, that they will be saved, yet their degree in glory will be low. They are but in the first stage of the new birth.“You ask, What are the marks of a person who is justified, and not sealed?[79]“I cannot give you any certain, infallible marks; but a person to whom the Lord has given the gift of discerning will tell; and, without the gift, we shall never be able to know surely. However, such persons are meek, simple, and childlike; they have doubts and fears within; they are in a wilderness state. In this state, they are to be kept still and quiet; to search more deeply into their hearts, so that they become more and more poor in spirit, or humble. They are likewise now taught to depend wholly on Christ. By all means, keep them from confusion. If they come into confusion (as they are apt to do), they receive inconceivable damage; but, if they continue still meek and gentle, searching into their hearts, and depending upon Christ, they will find their hearts to be sweetly drawn after Christ; they will begin to loathe and abhor sin, and to hunger and thirst after righteousness; they will get strength daily; Christ will begin to manifest Himself by degrees; the darkness will vanish, and the day-star will arise in their hearts. Thus they go on from strength to strength, till they become strong, and then they will begin to see things clearly, andto understand what the Lord has done for them; so, by degrees, they will come to have the assurance of faith.“You ask whether, in this intermediate state, they are ‘children of wrath, or heirs of the promises’?“Without doubt, they are children of God; they are in a state of salvation. A child may be heir to an estate before it can speak, or know what an estate is; so we may be heirs of heaven before we know it, or are made sure of it. However, the assurance of faith is to be sought after. It may be attained; it will be given to all who go forward. We must first be humble and poor in spirit. We must be deeply so. We must have a constant, fixed, abiding feeling,—a sense of our weakness and unworthiness, corruption, sin, and misery. This it is to be apoor sinner.“If I were with you, I would explain things more largely; but I am a novice,—I am but a beginner,—a babe in Christ. If you go amongst the Brethren, they are good guides; but yet, after all, we must be taught of God, and have experience in our own hearts; or else it will not do. May the Spirit of truth lead us into all truth!“I am your poor, unworthy brother,“B. Ingham.”
“Osset,February 20, 1740.
“My dear Brother,—The most dangerous time in the Christian race, seems to be when a person receives the forgiveness of sins, especially if he is filled with great joy, and of long continuance. Indeed, all states of great joy are dangerous, if not humbly received. If persons have not now a guide, or are not guidable, it is ten to one but they run into error and by-paths. Many souls miscarry here, and never get further in their spiritual progress. They run on till their joy and strength are spent, and then they lose themselves, and are all in confusion. I have met with several persons with whom it has been thus, and how to help them I know not. They do not get forward. I believe, indeed, that they will be saved, yet their degree in glory will be low. They are but in the first stage of the new birth.
“You ask, What are the marks of a person who is justified, and not sealed?[79]
“I cannot give you any certain, infallible marks; but a person to whom the Lord has given the gift of discerning will tell; and, without the gift, we shall never be able to know surely. However, such persons are meek, simple, and childlike; they have doubts and fears within; they are in a wilderness state. In this state, they are to be kept still and quiet; to search more deeply into their hearts, so that they become more and more poor in spirit, or humble. They are likewise now taught to depend wholly on Christ. By all means, keep them from confusion. If they come into confusion (as they are apt to do), they receive inconceivable damage; but, if they continue still meek and gentle, searching into their hearts, and depending upon Christ, they will find their hearts to be sweetly drawn after Christ; they will begin to loathe and abhor sin, and to hunger and thirst after righteousness; they will get strength daily; Christ will begin to manifest Himself by degrees; the darkness will vanish, and the day-star will arise in their hearts. Thus they go on from strength to strength, till they become strong, and then they will begin to see things clearly, andto understand what the Lord has done for them; so, by degrees, they will come to have the assurance of faith.
“You ask whether, in this intermediate state, they are ‘children of wrath, or heirs of the promises’?
“Without doubt, they are children of God; they are in a state of salvation. A child may be heir to an estate before it can speak, or know what an estate is; so we may be heirs of heaven before we know it, or are made sure of it. However, the assurance of faith is to be sought after. It may be attained; it will be given to all who go forward. We must first be humble and poor in spirit. We must be deeply so. We must have a constant, fixed, abiding feeling,—a sense of our weakness and unworthiness, corruption, sin, and misery. This it is to be apoor sinner.
“If I were with you, I would explain things more largely; but I am a novice,—I am but a beginner,—a babe in Christ. If you go amongst the Brethren, they are good guides; but yet, after all, we must be taught of God, and have experience in our own hearts; or else it will not do. May the Spirit of truth lead us into all truth!
“I am your poor, unworthy brother,
“B. Ingham.”
The above is givenverbatimfrom the manuscript letter, and is of great importance as revealing the views, doubts, and difficulties of the leaders of the Methodist movement.
Before proceeding further, it may be added that Ingham was not forgotten by his old friend Whitefield, who wrote to him as follows:—
“Savannah,March 28, 1740.“How glad I should be of a letter from dear brother Ingham. When shall my soul be refreshed, with hearing that the work of the Lord prospers in his hand? I suppose before now you have received my letters and seen my journal. I believe God is yet preparing great things for us. Many at Charles-Town lately were brought to see their want of Jesus Christ. The Orphan House goes on bravely. I have forty children to maintain, besides workmen and their assistants. The great Householder of the world does, and will, I am persuaded, richly provide for us all. The colony itself is in a very declining way; but our extremity is God’s opportunity. Our brethren, I trust, go forwards in the spiritual life. I have often great inward trials. I believe it to be God’s will that I should marry. One, who may be looked upon as a superior, is absolutely necessary for the due management of affairs. However, I pray God, that I may not have a wife, till I can live as though I had none. You may communicate this to some of our intimates; for I would call Christ and His disciples to the marriage. If I am deluded, pray that God would reveal it to your most affectionate brother and servant,“George Whitefield.”
“Savannah,March 28, 1740.
“How glad I should be of a letter from dear brother Ingham. When shall my soul be refreshed, with hearing that the work of the Lord prospers in his hand? I suppose before now you have received my letters and seen my journal. I believe God is yet preparing great things for us. Many at Charles-Town lately were brought to see their want of Jesus Christ. The Orphan House goes on bravely. I have forty children to maintain, besides workmen and their assistants. The great Householder of the world does, and will, I am persuaded, richly provide for us all. The colony itself is in a very declining way; but our extremity is God’s opportunity. Our brethren, I trust, go forwards in the spiritual life. I have often great inward trials. I believe it to be God’s will that I should marry. One, who may be looked upon as a superior, is absolutely necessary for the due management of affairs. However, I pray God, that I may not have a wife, till I can live as though I had none. You may communicate this to some of our intimates; for I would call Christ and His disciples to the marriage. If I am deluded, pray that God would reveal it to your most affectionate brother and servant,
“George Whitefield.”
In the midst of all this, a new evangelist sprang up, who,without the educational advantages of the Oxford Methodists, had a kindred soul.
John Nelson, the brave-hearted Yorkshire stonemason, after hearing almost all sorts of religionists,—Church of England men, Dissenters, Papists, and Quakers,—had been brought to a knowledge of the truth by Wesley. This was under the first sermon preached by Wesley in Moorfields. In 1740, Nelson returned to Yorkshire, and related to his friends his happy experience. He writes:—
“They begged I would not tell any one that my sins were forgiven, for no one would believe me, and they should be ashamed to show their faces in the street. I answered, ‘I shall not be ashamed to tell what God has done for my soul, if I could speak loud enough for all the men in the world to hear me at once.’ My mother said, ‘Your head is turned.’ I replied, ‘Yes, and my heart too, I thank the Lord.’”
“They begged I would not tell any one that my sins were forgiven, for no one would believe me, and they should be ashamed to show their faces in the street. I answered, ‘I shall not be ashamed to tell what God has done for my soul, if I could speak loud enough for all the men in the world to hear me at once.’ My mother said, ‘Your head is turned.’ I replied, ‘Yes, and my heart too, I thank the Lord.’”
He went to Adwalton, to hear Ingham preach; and remarked:—
“As soon as I got into the house, he called me into the parlour, and desired the company that was with him to go out, for he had something to say to me. When they went, he rose up, barred the door, then sat down, and asked me, ‘Do you know your own heart, think you?’ I answered, ‘Not rightly; but I know Jesus Christ, and He knows and has taken possession of it; and though it be deceitful, yet He can subdue it to Himself; and I trust He will’. He said, ‘Have you not deceived yourself with thinking that your sins are forgiven, and that you are in a state of grace? I was three years seeking before I found Him.’ I replied, ‘Suppose you were, do you confine God to be three years in converting every soul, because you were so long? God is able to convert a soul in three days now, as He was to convert St. Paul seventeen hundred years ago.’ I then began to tell him what I had seen at London under Mr. Wesley’s preaching. He said he pitied poor Mr. Wesley, for he was ignorant of his own state; and he spoke as if he believed Mr. Wesley to be an unconverted man; at which words my corrupt nature began to stir. But it came to my mind, ‘The wrath of man worketh not the righteousness of God’; and I lifted up my heart to the Lord, and my mind was calmed in a moment. He said, ‘You ought not to tell people that they may know their sins forgiven, for the world cannot bear it; and if such a thing were preached, it would raise persecution.’ I replied, ‘Let them quake that fear. By the grace of God, I love every man, but fear no man; and I will tell all I can, that there is such a prize to run for. If I hide it, mischief will come upon me. There is a famine in the land; and I see myself in the case of the lepers that were at the gate of Samaria, who found provisions in the enemy’s camp; and, when they had eat and drank, and loaded themselves, said, “We do not well; for this is a day of glad tidings,let us go and make it known to the king’s household.” When I found God’s wrath removed, for the sake of His dear Son, I saw provision enough for my poor fainting soul, and for all the world if they would come for it. I believe it is a sin not to declare to the children of men what God has done for my soul, that they may seek for the same mercy.’ He told me, I had nothing to do with the Old Testament, or to make comparisons from anything in it. I answered, ‘I have as much to do with it as with the New Testament.’ He replied, ‘I would not have you speak any more to the people till you are better acquainted with your own heart.’ I told him, I would not in his societies, unless I was desired; but what I did in my own house, or any other person’s that requested me, he had no business with. I added, ‘I do not belong to you; and though I have heard you several times, it is no benefit to me; for I have experienced more of the grace of God than ever I heard you preach of it, or any one else since I left London.’”
“As soon as I got into the house, he called me into the parlour, and desired the company that was with him to go out, for he had something to say to me. When they went, he rose up, barred the door, then sat down, and asked me, ‘Do you know your own heart, think you?’ I answered, ‘Not rightly; but I know Jesus Christ, and He knows and has taken possession of it; and though it be deceitful, yet He can subdue it to Himself; and I trust He will’. He said, ‘Have you not deceived yourself with thinking that your sins are forgiven, and that you are in a state of grace? I was three years seeking before I found Him.’ I replied, ‘Suppose you were, do you confine God to be three years in converting every soul, because you were so long? God is able to convert a soul in three days now, as He was to convert St. Paul seventeen hundred years ago.’ I then began to tell him what I had seen at London under Mr. Wesley’s preaching. He said he pitied poor Mr. Wesley, for he was ignorant of his own state; and he spoke as if he believed Mr. Wesley to be an unconverted man; at which words my corrupt nature began to stir. But it came to my mind, ‘The wrath of man worketh not the righteousness of God’; and I lifted up my heart to the Lord, and my mind was calmed in a moment. He said, ‘You ought not to tell people that they may know their sins forgiven, for the world cannot bear it; and if such a thing were preached, it would raise persecution.’ I replied, ‘Let them quake that fear. By the grace of God, I love every man, but fear no man; and I will tell all I can, that there is such a prize to run for. If I hide it, mischief will come upon me. There is a famine in the land; and I see myself in the case of the lepers that were at the gate of Samaria, who found provisions in the enemy’s camp; and, when they had eat and drank, and loaded themselves, said, “We do not well; for this is a day of glad tidings,let us go and make it known to the king’s household.” When I found God’s wrath removed, for the sake of His dear Son, I saw provision enough for my poor fainting soul, and for all the world if they would come for it. I believe it is a sin not to declare to the children of men what God has done for my soul, that they may seek for the same mercy.’ He told me, I had nothing to do with the Old Testament, or to make comparisons from anything in it. I answered, ‘I have as much to do with it as with the New Testament.’ He replied, ‘I would not have you speak any more to the people till you are better acquainted with your own heart.’ I told him, I would not in his societies, unless I was desired; but what I did in my own house, or any other person’s that requested me, he had no business with. I added, ‘I do not belong to you; and though I have heard you several times, it is no benefit to me; for I have experienced more of the grace of God than ever I heard you preach of it, or any one else since I left London.’”
Nelson here obviously refers to his enjoyment of the Holy Spirit’s witness to the fact that his sins were pardoned; and hence he continues,—
“Soon after Mr. Ingham came out and began to preach; when I was greatly surprised; for what he had forbidden me to do, he himself did directly; for he told the people, that night, they must know their sins forgiven in this world or go to hell.”[80]
“Soon after Mr. Ingham came out and began to preach; when I was greatly surprised; for what he had forbidden me to do, he himself did directly; for he told the people, that night, they must know their sins forgiven in this world or go to hell.”[80]
Soon after this, Ingham went to London, where the Wesleys were in painful conflict with the Moravians. Philip Henry Molther, who had been the private tutor of Zinzendorf’s only son, was preaching, to large congregations, four times every week, and was much more popular than his talents or his misty doctrines merited. The chief controversy between him and Wesley was concerning the use of the means of grace. Molther recommended penitent inquirers to “be still;” that is, not to search the Scriptures, not to pray, not to communicate, not to do good; for it was impossible to use means, without trusting in them. Wesley, on the other hand, recommended and enforced just the opposite. The contention among their partisans was fierce and furious; and the object of Ingham’s visit to the metropolis seems to have been to reconcile the irritated disputants. Charles Wesley writes:—
“1740. May 22.—I found our dear brother Ingham at Mr. West’s. The holiday mob were very outrageous at the Foundery. God filled my mouth with threatenings and promises; and, at last, we got the victory, and the fiercest rioters were overawed into silence.“May 25.—At the lovefeast, I was overwhelmed with the burden of our brethren, with such visible signs of dejection, that several, I was since informed, were in great hopes that I was now coming down in my pride, or unsettling, and coming into confusion. Indeed, my faith did well-nigh fail me; for in spite of the seeming reconciliation which brother Inghamforcesthem into, it is impossible we should ever be of one mind, unless they are convinced of their abrogating the law ofChristianordinances, and taking away the children’s bread.“May 27.—I rejoiced to find no difference betwixt my brother Ingham and me. He has honestly withstood the deluded brethren; contradicted their favourite errors, and constrained them to bestill. That blot he easily hit: ‘You say no man must speak of what he has not experienced; you, Oxley and Simpson, say that one in the Gospel-liberty can have no stirrings of sin.’ ‘Yes.’ ‘Are you in Gospel-liberty?’ ‘No.’ ‘Then out of your own mouth I judge you: you speak of things which you know not of.’“June 2.—Ipreached upthe ordinances, as they call it, from Isaiah lviii.; but first, with the prophet, I preached themdown. Telchig” [Toltschig], “Ingham, etc., were present, which made me use greater plainness, that they might set me right, if I mistook.“June 11.—I returned” [from the Delamotte family at Blendon] “to be exercised by ourstillbrethren’s contradiction. My brother proposed new-modelling the bands, and setting by themselves those few who were still for the ordinances. Great clamour was raised by this proposal. The noisystillones well knew that they had carried their point by wearying out the sincere ones scattered among them; so that a remnant is scarcely left. They grudged us even this remnant, which would soon be all their own, unless immediately rescued out of their hands. Benjamin Ingham seconded us, and obtained that the names should be called over, and as many as were aggrieved put into new books.“We gathered up our wreck,—raros nantes in gurgite vasto; for nine out of ten are swallowed up in the dead sea ofstillness. O, why was not this done six months ago? How fatal was our delay and moderation! ‘Let them alone, and they will soon be weary, and come to themselves of course,’ said one,—unus qui nobis cunctando restituet rem!I tremble at the consequence. Will they submit themselves to every ordinance of man, who refuse subjection to the ordinances of God? I told them plainly,I should only continue with them so long as they continued in the Church of England.My every word was grievous to them. I am a thorn in their sides, and they cannot bear me.“Theymodestlydenied that we had any but hearsay proof of their denying the ordinances. I asked them all and every one, particularly Bray, Bell, etc., whether they would now acknowledge them to be commands or duties; whether they sinned in omitting them; whether they did not leave it to every man’s fancy to use them or not; whether theydid not exclude all from the Lord’s table, except those whomtheycalled believers. These questions I put too close to be evaded; though better dodgers never came out of the school of Loyola. Honest Bell and some others spoke out, and insisted upon their antichristian liberty. The rest put by their stillness, and delivered me over to Satan for a blasphemer, a very Saul (for to him they compare me), out of blind zeal persecuting the Church of Christ.”[81]
“1740. May 22.—I found our dear brother Ingham at Mr. West’s. The holiday mob were very outrageous at the Foundery. God filled my mouth with threatenings and promises; and, at last, we got the victory, and the fiercest rioters were overawed into silence.
“May 25.—At the lovefeast, I was overwhelmed with the burden of our brethren, with such visible signs of dejection, that several, I was since informed, were in great hopes that I was now coming down in my pride, or unsettling, and coming into confusion. Indeed, my faith did well-nigh fail me; for in spite of the seeming reconciliation which brother Inghamforcesthem into, it is impossible we should ever be of one mind, unless they are convinced of their abrogating the law ofChristianordinances, and taking away the children’s bread.
“May 27.—I rejoiced to find no difference betwixt my brother Ingham and me. He has honestly withstood the deluded brethren; contradicted their favourite errors, and constrained them to bestill. That blot he easily hit: ‘You say no man must speak of what he has not experienced; you, Oxley and Simpson, say that one in the Gospel-liberty can have no stirrings of sin.’ ‘Yes.’ ‘Are you in Gospel-liberty?’ ‘No.’ ‘Then out of your own mouth I judge you: you speak of things which you know not of.’
“June 2.—Ipreached upthe ordinances, as they call it, from Isaiah lviii.; but first, with the prophet, I preached themdown. Telchig” [Toltschig], “Ingham, etc., were present, which made me use greater plainness, that they might set me right, if I mistook.
“June 11.—I returned” [from the Delamotte family at Blendon] “to be exercised by ourstillbrethren’s contradiction. My brother proposed new-modelling the bands, and setting by themselves those few who were still for the ordinances. Great clamour was raised by this proposal. The noisystillones well knew that they had carried their point by wearying out the sincere ones scattered among them; so that a remnant is scarcely left. They grudged us even this remnant, which would soon be all their own, unless immediately rescued out of their hands. Benjamin Ingham seconded us, and obtained that the names should be called over, and as many as were aggrieved put into new books.
“We gathered up our wreck,—raros nantes in gurgite vasto; for nine out of ten are swallowed up in the dead sea ofstillness. O, why was not this done six months ago? How fatal was our delay and moderation! ‘Let them alone, and they will soon be weary, and come to themselves of course,’ said one,—unus qui nobis cunctando restituet rem!I tremble at the consequence. Will they submit themselves to every ordinance of man, who refuse subjection to the ordinances of God? I told them plainly,I should only continue with them so long as they continued in the Church of England.My every word was grievous to them. I am a thorn in their sides, and they cannot bear me.
“Theymodestlydenied that we had any but hearsay proof of their denying the ordinances. I asked them all and every one, particularly Bray, Bell, etc., whether they would now acknowledge them to be commands or duties; whether they sinned in omitting them; whether they did not leave it to every man’s fancy to use them or not; whether theydid not exclude all from the Lord’s table, except those whomtheycalled believers. These questions I put too close to be evaded; though better dodgers never came out of the school of Loyola. Honest Bell and some others spoke out, and insisted upon their antichristian liberty. The rest put by their stillness, and delivered me over to Satan for a blasphemer, a very Saul (for to him they compare me), out of blind zeal persecuting the Church of Christ.”[81]
Ingham continued among these angry people a week longer, when John Wesley wrote:—
“1740. June 18.—I went to our own society, of Fetter Lane, before whom Mr. Ingham (being to leave London on the morrow) bore a noble testimony for the ordinances of God, and the reality of weak faith.[82]But the short answer was, ‘You are blind, and speak of the things you know not.’”[83]
“1740. June 18.—I went to our own society, of Fetter Lane, before whom Mr. Ingham (being to leave London on the morrow) bore a noble testimony for the ordinances of God, and the reality of weak faith.[82]But the short answer was, ‘You are blind, and speak of the things you know not.’”[83]
Matters now reached a crisis. For about two years, Wesley had been a sort of member and minister of the Moravian Society in Fetter Lane. Five weeks after this, by a vote of the Brethren, Wesley was expelled; and Molther, his rival, was left in full possession. Those who sympathised with Wesley were, in number, about twenty-five men and fifty women, all of whom seceded with him, and, on July 23rd, 1740, met, for the first time, at the Foundery, instead of at Fetter Lane; and thus theMethodistSociety was founded.
Whitefield was in America; but, in the midst of these wretched squabbles, wrote to Ingham the following Calvinistic, and not too luminous epistle:—
“Boston,September 26th, 1740.“My dear Brother Ingham,—I thank you for your kind letter. It is the first I have received from you since I left England. I bless God, that the work goes on in Yorkshire. May our glorious, sin-forgiving Lord, bless you and your spiritual children more and more!“I find our friends are got into disputing one with another. O, that the God of peace may put a stop to it! I wish many may not be building on a false foundation, and resting in a false peace. They ownfree justification, and yet seem to think that their continuance in a justified state depends on their doings and their wills. This, I think, is establishing a righteousness of our own. My dear brother, if we search the Scriptures, we shall find that the wordjustifiedimplies, not onlypardon of sin, but also all its consequences. ‘Thus,’ says St. Paul, ‘those whom He justified, them He also glorified;’ so that, if a man was once justified, he remains so to all eternity. There lies the anchor of all my hopes,—our Lord having once loved me, He will love me to the end. This fills me with joy unspeakable and full of glory. I now walk by faith. I work not to keep myself in a justified state, (for men nor devils can pluck me out of Christ’s hands,) but to express my love and gratitude for what Jesus hath done for my soul. This, I think, is what the apostle calls, ‘faith working by love.’“My dear brother, my heart’s desire and prayer to God is, that we may all think and speak the same things; for, if we are divided among ourselves, what an advantage will Satan get over us! Let us love one another, excite all to come to Christ without exception, and our Lord will show us who are His.“With difficulty, I get time to write this, but I must answer dear brother Ingham’s letter. May the Lord Jesus be continually with your spirit, and make your soul brimful of peace and joy in the Holy Ghost! I love you in the bowels of the crucified Lamb. May He unite us more and more intimately to His dear self, and to one another! Salute all that love Him in sincerity. That you may be kept by God’s power to eternal salvation, is the prayer of your most affectionate, though unworthy brother and poor weak servant in Christ,“George Whitefield.”
“Boston,September 26th, 1740.
“My dear Brother Ingham,—I thank you for your kind letter. It is the first I have received from you since I left England. I bless God, that the work goes on in Yorkshire. May our glorious, sin-forgiving Lord, bless you and your spiritual children more and more!
“I find our friends are got into disputing one with another. O, that the God of peace may put a stop to it! I wish many may not be building on a false foundation, and resting in a false peace. They ownfree justification, and yet seem to think that their continuance in a justified state depends on their doings and their wills. This, I think, is establishing a righteousness of our own. My dear brother, if we search the Scriptures, we shall find that the wordjustifiedimplies, not onlypardon of sin, but also all its consequences. ‘Thus,’ says St. Paul, ‘those whom He justified, them He also glorified;’ so that, if a man was once justified, he remains so to all eternity. There lies the anchor of all my hopes,—our Lord having once loved me, He will love me to the end. This fills me with joy unspeakable and full of glory. I now walk by faith. I work not to keep myself in a justified state, (for men nor devils can pluck me out of Christ’s hands,) but to express my love and gratitude for what Jesus hath done for my soul. This, I think, is what the apostle calls, ‘faith working by love.’
“My dear brother, my heart’s desire and prayer to God is, that we may all think and speak the same things; for, if we are divided among ourselves, what an advantage will Satan get over us! Let us love one another, excite all to come to Christ without exception, and our Lord will show us who are His.
“With difficulty, I get time to write this, but I must answer dear brother Ingham’s letter. May the Lord Jesus be continually with your spirit, and make your soul brimful of peace and joy in the Holy Ghost! I love you in the bowels of the crucified Lamb. May He unite us more and more intimately to His dear self, and to one another! Salute all that love Him in sincerity. That you may be kept by God’s power to eternal salvation, is the prayer of your most affectionate, though unworthy brother and poor weak servant in Christ,
“George Whitefield.”
It is needless to say, that some of the doctrines in the above letter were not held by Wesley; but let that pass.
Ingham returned to Yorkshire with broader views and sympathies than he had when he left for London. Sending for John Nelson to one of his meetings, he said, “John, I believe God has called you to speak His word; for I have spoken with several since I came back from London, who, I believe, have received grace since I went; and I see God is working in a shorter manner than He did with us at the beginning; and I should be sorry to hinder any one from doing good.” Then, turning to the assembled brethren and sisters, Ingham continued, “Before you all, I give John leave to exhort in all my societies;” and, taking the rough hand of the Yorkshire stonemason, he added, “John, God hath given you great honour, in that He hath made use of you to call sinners to the blood of our Saviour; and I desire you to exhort in all my societies as often as you can.”
Thus, in the employment of lay preachers, Ingham co-operated with his friend Wesley. Both were clergymen of the Church of England; and both were willing to havelay helpers. Nelson’s preaching was attended with great success. “Nine or ten in a week were brought to experience the love of Jesus.”[84]John was no proselytizer. Those of his converts, who belonged to the Church of England, he “exhorted to keep close to the Church and sacrament;” and those who were “Dissenters, to keep to their own meetings, and to let their light shine before their own community.”
In this respect, he was somewhat in advance of his reverend patron; for Ingham advised just the contrary, and several acted on his advice, which, says Nelson, “made me very uneasy.” Nelson firmly adhered to the Church of England, and wished to avoid a schism. Ingham, on the other hand, had already virtually seceded, and was at the head of the Moravian sect in Yorkshire. The priest and the mason found it difficult to work in harmony. Besides, though always actuated by the best intentions, Ingham was somewhat fickle, and easily influenced by his Moravian helpers. Nelson was just the opposite; and, yet, his steadfastness was not stubbornness. He was firm, because he felt that the ground he occupied was right. As already stated, Ingham, on his return from London, publicly authorised, and even requested, Nelson to exhort in all his societies; but, shortly afterwards, the authorization was withdrawn. Why? Because Ingham was no longer the commander-in-chief of the Yorkshire converts, but a merely co-ordinate member of a common-council. He could no longer act as he liked; but must proceed in harmony with the decisions of those to whom he had allied himself. Here an explanation is necessary.
In 1740, Ingham wrote:—
“There are now upwards of fifty societies, where the people meet for edification; and of two thousand hearers of the gospel, I know, at least, three hundred on whose hearts the Spirit of God works powerfully; and one hundred who have found grace in the blood and the atonement of Jesus.”
“There are now upwards of fifty societies, where the people meet for edification; and of two thousand hearers of the gospel, I know, at least, three hundred on whose hearts the Spirit of God works powerfully; and one hundred who have found grace in the blood and the atonement of Jesus.”
The work begun by Ingham bid fair to exceed that in London. Hitherto the rendezvous of the English Moravianministers had been the metropolis; now it became a farm-house in Yorkshire. About four miles east of Halifax stood a spacious dwelling, with extensive outbuildings, and a large farm attached. This the Moravians rented, that it might serve as a place of residence for those Moravian pastors to whom the spiritual affairs of the societies were committed, and as a common centre of union. They entered on the occupancy of the premises in 1741; and, shortly after, Ingham, who had hitherto had the chief care of the Yorkshire societies, urgently, and in writing, requested the Brethren to take the entire direction of them into their own hands, so that he might devote himself wholly to the work of preaching. To carry out his purpose, a public meeting was convened, on July 30, 1742, which was attended by about a thousand persons, belonging to these societies. Ingham’s proposal was submitted to them, and was heartily accepted. A document was drawn up, which, after referring to Ingham’s faithful labours, expressed a desire to be served in future by the ministers of the Brethren’s Church, “whom,” said the twelve hundred persons who signed it, “we not only desire to preach publicly amongst us, but also to visit us in private, put us to rights, and make such orders amongst us as they shall see useful and necessary, according to the grace the Lord shall give them.”
Smith House, near Halifax, was now the head-quarters of English Moravianism. Even members in London, elected to fulfil sacred functions there, were sent all the way to Yorkshire to be solemnly inducted into their respective offices. The field, hitherto occupied by Ingham, Nelson, and other co-operators, was divided into six principal districts, namely, Smith House, Adwalton, Mirfield, Great Horton, Holbeck, and Osset; and to each of these districts a Moravian minister was appointed.[85]
We now return to Ingham, and his neighbour Nelson. The latter tells us of a great Moravian meeting at Gomersal Field House, at which Ingham desired him to be present. Nelson went. The house was filled with five or six preachers, fourexhorters, and about a hundred of the principal members of the Yorkshire societies. Not being able to gain admittance to the house, and finding a large number of people outside, the honest stonemason went into a field and preached. At length, Ingham came out, and announced the decision of the Brethren: namely, that it was not prudent to have so much preaching, for fear it should engender persecution. “I desire, therefore,” said he, “that none of the young men will expound till they are desired by the Brethren; we shall meet again this day month, and then we will let you know what we are all to do.” He next spoke to the young expounders, one by one, and said, “I hope you will be obedient.” They all replied, “Yes, sir.” He then turned to Nelson, saying, “John, I hope you will leave off till you have orders from the Church.” “No, sir,” replied intrepid John; “I will not leave off—I dare not; for I did not begin by the order of man, nor by my own will; therefore, I shall not leave off by your order; for, I tell you plainly, I should have left off without your bidding, but that I believed, if I did, I should be damned for disobedience.” Ingham answered, “You see these young men are obedient to the elders, and they have been blessed in their labours as well as you.” Nelson said, “I cannot tell how they have been blessed; but, I think, if God had sent them on His own errand, they would not stop at your bidding.” At this point, one of the preachers interfered, saying, “The spirit of the prophets is subject to the prophets; therefore, they are right and you are wrong, for they are subject.” John failing to be convinced by the preacher’s logic, boldly answered, “You are not obedient to the prophets of God that were of old, for God saith by one of them, ‘I have set watchmen upon the walls of Jerusalem that shall not cease day or night;’ but you can hold your peace for a month together at man’s bidding.” Then turning to Ingham, Nelson continued, “You know that many have been converted by my exhorting lately, and a great many more are under convictions; what a sad thing would it be to leave them as they are.” Ingham’s lame reply was, “Our Saviour can convert souls without your preaching.” “Yes,” retorted John, “or yours either; and He can give corn without ploughing or sowing, but He does not, neitherhas He promised that He will.” Ingham rejoined, “Be still one month, and then you will know more of your own heart.” “With one proviso, I will,” said Nelson: “if you can persuade the devil to be still for a month; but if he goes about like a roaring lion, seeking whom he may devour, and God hath put a sword into my hand, I am determined to attack him wheresoever I meet him; and wheresoever I meet sin, I meet Satan.” Further conversation followed; and, at length, Ingham “charged all the people, as they loved him and the brethren, that they should not let Nelson preach in their houses, nor encourage him by hearing him elsewhere.”
This, on the part of Ingham, was painful and unworthy conduct. The preaching of the stonemason had probably been as greatly blessed and as successful as his own. The man was no irreligious, rash intruder; but a real evangelist, called and qualified by Him who, in all ages, has been wont to choose “the foolish things of the world to confound the wise; and the weak things of the world to confound the things which are mighty; and base things of the world, and things which are despised, and things which are not, to bring to nought things that are; that no flesh should glory in His presence; and that he that glorieth may glory in the Lord.” Nelson was as divinely called to preach Christ’s glorious gospel as Ingham was. His ministry had the seals of divine approbation in the souls it had been the means of converting; and Ingham’s effort to suspend it, even for a month only, was a bold, bad act. Besides, the reason assigned for such an interference with a commission, which Nelson had received from God Himself, was a piece of cowardice unworthy of the man who had braved the storms of the Atlantic Ocean, and the hardships and miasmata of Georgia, solely for the purpose of being useful to the wild Indians and to a portion of England’s outcast population. For fear of persecution, Nelson, whom God had used in saving sinners, was to be gagged and silenced. The change which had come over the naturally brave spirit of the Oxford Methodist was a painful one; and also puzzling, except on the ground that he had changed his company.
It is a mournful duty to have to mention another incident.Ingham interdicted Nelson, though unsuccessfully. He further renounced his old friend Wesley, and, for a season at least, became intoxicated with the Moravian vanity, at that time disastrously spreading. Hence, the following extract from Nelson’s Journal:—