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,
_enthusiasm_ on the one hand, and _Deism_ and _downright
infidelity_ on 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 to be 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, and Mr. 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 to Mr. 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
should begin 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, if
desired.[48]
Such was the primitive platform of the Calvinistic Methodists, laid
down, at Waterford, in Wales, on April 6th and 7th, 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 at Fonmon.[49] At
Cardiff, the congregation large; and the greatest scoffers quiet.
Sunday, April 10. Preached twice at Lantrissaint, where Howell
Harris also preached in Welsh.[50]
Monday, April 11. Preached from a balcony, in the street, at
Neath, to about three thousand people.[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 of quality.”[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 Moorfields congregation;”[53] also “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 at Larn;[54] and,
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, Whitefield was
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 to Mr. Habersham, the second to
Mr. 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 no _definite_ reason 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 than this.[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 thy husband.’[56] It 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 spiritual wedding. 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 one another.[57]
Indeed, 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
of St. Bartholomew’s, London.”
The “young clergyman,” just mentioned, was the Rev. Richard Thomas
Bateman, “a man of high birth and great natural endowments.”[58]
About 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 was 1 John iv. 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 in London;[59]
opened his church to the Wesleys and Whitefield; and was present
at Wesley’s yearly Conference in 1748.[60] Among 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 by
Mr. Whitefield, and the Messrs. Wesley, and their fellow-helpers,
He has now appointed to call many more by Mr. 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 in Christ.”[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 his _first_ sermon 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 “in Hampton,[62] and the adjacent country, in calling
sinners to the knowledge of Jesus Christ.” Having formed a society
at Hampton, Adams, on Saturday, July 9th, 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
from 1 John iii. 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, July 20th, 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
ringleader of 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 full account[63] of the whole affair, and, from
that account, the following extracts are taken:――