Chapter III: Part 3

Whitefield found it necessary to appeal to another bishop of the English Church. John Cennick was one of Whitefield’s preachers in as full a sense as Thomas Maxfield was one of Wesley’s, and had as great a claim upon Whitefield’s sympathy and support, as the itinerants of Wesley had upon him. John Cennick was now in trouble. Though he had occasionally preached in London, Bristol, Kingswood, and elsewhere, his labours had been principally devoted to the county of Wilts. His first sermon, in the county, was preached in the street of Castlecombe, on July 16, 1740; and, before long, he formed himself a preaching circuit, consisting of Lyneham, Chippenham, Avon, Langley, Hullavington, Malmsbury, Littleton-Drew, Foxham, Brinkworth, Stratton, Somerford, Tytherton, Swindon, and other places. He had many adventures, and some of them serious ones. In the month of June, 1741, accompanied by Howell Harris and twenty-four other friends, all on horseback, he went to Swindon, and began to sing and pray; but, before he could begin to preach, the mob, he writes, “fired guns over our heads, holding the muzzles so near our faces, that Howell Harris and myself were both made as black as tinkers with the powder. We were not affrighted, but opened our breasts, telling them we were ready to lay down our lives for our doctrine. They then got dust out of the highway, and covered us all over; and then played an engine upon us, which they filled out of the stinking ditches. While they played upon brother Harris, I preached; and, when they turned the engine upon me, he preached. This continued till they spoiled the engine; and then they threw whole buckets of water and mud over us. Mr. Goddard, a leading gentleman of the town, lent the mob his guns, halberd, and engine, and bade them use us as badly as they could, only not to kill us; and he himself sat on horseback the whole time, laughing to see us thus treated. After we left the town, they dressed up two images, and called one Cennick, and the other Harris, and then burnt them. The next day, they gathered about the house of Mr. Lawrence, who had received us, and broke all his windows with stones, cut and wounded four of his family, and knocked down one of his daughters.”

Within three months after this, Cennick was again in peril. While preaching at Stratton, the Swindon mob arrived, with “swords, staves, and poles.” Cennick writes:――“Without respect to age or sex, they knocked down all who stood in their way, so that some had blood streaming down their faces, and others were taken up almost beaten and trampled to death. Many of our dear friends were cut and bruised sadly; and I got many severe blows myself.”

Notwithstanding, however, this brutal opposition, Cennick’s labours were successful. He formed several Societies. At Brinkworth, in the month of August, 1741, he began to build his first meeting-house. “On Monday, October 25, 1742,” he writes, “I bought the house and land at Tytherton, where now our chapel is built; and, on Sunday, November 14, I preached the first time there, after we had taken down several lofts at one end of the house, in order to make room.”[30]

Cennick continues, “Two days after this, we were sadly misused at Langley-Burrell. The rude people, besides making a noise, cut the clothes of the congregation, threw aquafortis on them, and pelted them with cow-dung.”

In the midst of all this, Cennick wrote to Whitefield, as follows:――

“Last Tuesday, at Langley, several persons came, casting great
stones at the windows of the house where we worshipped, and
hallooed to each other to disturb us with their noise. They then
blamed each other for not dragging me out of the pulpit, and
pulling the house to pieces. At last, they laboured very hard
in gathering dirt and filth, which they continued to throw at us
till we finished. Not content with this, they laid wait for us
in the fields and lanes, and pelted us as we passed on our way.
They cut the clothes of some of the Society with scissors, and
pushed them into brooks and ditches.

“The persecutions in these villages seem to increase in
proportion as the work goes on. The ministers and parish
officers threaten to famish the poor ‘Cennickers.’ Their threats
have prevailed with some, while others tell them, ‘If you
starve us, we will go’ to the meetings; ‘and rather than we will
forbear, we will eat grass like the kine.’”[31]

Such was poor Cennick’s plight. First of all, Whitefield wrote to him a letter of consolation:――

“LONDON, _November 20, 1742_.

“MY VERY DEAR BROTHER,――Your letter did not surprise me at all,
though it made me look up to the Lord for you. I believed you
would be down in the valley of humiliation soon; but, fear not;
it is only that you may be the more exalted. I trust this will
find you mounting on wings like an eagle; walking, yet not weary;
running, yet not faint. God does and will remarkably appear for
you. Doubtless you are His servant and minister. He, therefore,
that touches you, touches the apple of God’s eye. Poor Wiltshire
people! I pity them. If I knew their bishop, I would apply to
him. I wrote to the Bishop of Bangor for our brethren in Wales,
and have received a very favourable answer. The wrath of man
shall turn to God’s praise, and the remainder of it He will
restrain.”

Dr. Sherlock was the bishop in whose diocese Cennick’s “Wiltshire circuit” was situated. Sherlock, as every one knows, was eminent for his learning, and yet more eminent for his piety. The prelate had no power to punish the mob for their riotous proceedings; but he had power to rebuke his persecuting clergy; and, hence, Whitefield wrote to him as follows:――

“LONDON, _November 30, 1742_.

“MY LORD,――I beg your lordship’s pardon for troubling you with
this. I believe you will not be offended when you know the cause.

“There is one Mr. Cennick, a true lover of Jesus Christ, who has
been much honoured in bringing many poor sinners in Wiltshire
to the knowledge of themselves and of God. He is a member of
the Church of England; but is sadly opposed by the clergy in
Wiltshire, as well as by many who will come to hear him preach.

“In a letter, dated November 16, from Foxham, he writes thus:
‘The ministers of Bremhill, Seagry, Langley, and many others,
have strictly forbidden the churchwardens and overseers to let
any of the _Cennickers_ have anything out of the parish; and
they obey them, and tell the poor, if they cannot stop them from
following me, they will famish them. Several of the poor, who
have great families, have already been denied any help. Some of
the people, out of fear, have denied they ever came; and others
have been made to promise they will come no more; whilst the
most part come at the loss of friends and all they have. When
the officers threatened some of them to take away their pay,
they answered, “If you starve us, we will go; and rather than
we will forbear, we will live upon grass like the kine.”’

“In another letter, I received from Mr. Cennick last night, he
writes thus: ‘I should be glad if you could mention the cruelty
of the ministers of Bremhill and Seagry to the Bishop of Sarum.
Indeed, their doings are inhuman. The cry of the people, because
of their oppression, is very great.’

“In compliance with my dear friend’s request, I presume to lay
the matter, as he represents it, before your lordship; being
persuaded that you will not favour persecuting practices, or
approve of such proceedings to keep people to the Church of
England. Should this young man leave the Church, hundreds would
leave it with him. But I know, that, at present, he has no such
design. If your lordship pleases to give me leave, I would wait
upon you, upon the least notice. Or, if your lordship is pleased
to send a line into Wiltshire, to know the truth of the matter,
and judge accordingly, it will satisfy your lordship’s most
obedient son and servant,

“GEORGE WHITEFIELD.”

The effect of Whitefield’s letter is not known; but, twelve days after it was written, Cennick says, in his diary: “On Sunday, December 12th, a servant of farmer Rogers, of Tytherton, daubed the gates and stiles our people had to pass over with dung and tar; and, by this means, many had their clothes entirely spoiled.”

At present, nothing need be added respecting Cennick’s circuit. Whitefield visited it a few months afterwards, and met with some memorable adventures.

Of course, wherever he was, the Orphan House in Georgia occupied Whitefield’s attention and time. The clergyman at Savannah, on account of whom the chaplain and the surgeon of the Orphan House had been imprisoned, was now dead; and, further, a fatal disease was prevalant among the colonists. Addressing the secretary of the Trustees of Georgia, Whitefield writes:――

“LONDON, _November 20, 1742_.

“Another distress is come upon poor Georgia. A violent sickness
rages, and has taken off many. My letters say, the Orphan-house
surgeon had fifty patients under his care. This, I trust, will
more and more convince the Honourable Trustees, of what benefit
the Orphan House is, and will be, to the colony.

“I hear that Mr. O――――, the minister of Savannah, is dead. I
know one Mr. Meriton, a clergyman in the Isle of Man, who would
go and supply his place, if he were applied to. I believe, the
Bishop of Sodor and Man will give him a recommendation. You
may acquaint the Honourable Trustees with this, and let me know
their answer.[32]

“I hope, in about two months, to embark for Georgia. I find, God
has given my family a good crop; but the hands are sick, so they
cannot speedily carry it in.”

Of course, the greatest orphanage of the time was the one founded by Augustus Hermann Francke, at Halle, in Germany, in which he made provision for two thousand children. Besides providing for their sustenance, he established, on their behalf, a large library, and a museum of natural curiosities; and also commenced a printing office, and furnished it with the means of printing books in numerous languages. Fifteen years ago, Professor Francke had died, at the age of sixty-five, regretted by all classes in Germany, and extolled for the noble services which he had rendered to his country, and to the world. His son was his successor, and to him Whitefield addressed the following letter:――

“LONDON, _November 24, 1742_.

“REV. SIR,――I have long designed writing to you, but have always
been prevented. I can now defer no longer; for, though I never
saw you in the flesh, I highly esteem you, and wish you much
prosperity in the work of the Lord.

“Your honoured father’s memory is very precious to me. His
account of the Orphan House has been a great support and
encouragement to me in a like undertaking. The account, sent
with this, will inform you how it prospers. Hitherto, it has
answered its motto, and has been like the burning bush, on fire,
but not consumed. About January next, God willing, I intend to
embark. In the meanwhile, I should be glad to know how it is
with your Orphan House; and whether you have any commands for
Georgia.”

Whitefield’s work was multifarious in its character; but his great employment was testifying the gospel of the grace of God. He had no idle moments; but his highest ambition was to save the souls of his fellow-men. Hence the following:――

“LONDON, _December 4, 1742_.

“Vile and unfaithful as I am, my Master lets me have my hands
full of work. From morning till midnight, I am employed;
and I am carried through the duties of each day with almost
uninterrupted tranquillity. Our Society[33] is large, but in
good order, and we make improvements daily.”

“LONDON, _December 9, 1742_.

“I am never so much in my element as when I preach free grace
to the chief of sinners. I am much blessed here. We have many
gracious souls. Ere long, I must leave them.”

“LONDON, _December 18, 1742_.

“The 16th of this month was my birthday. It made me blush
to think how much sin I have committed against God, and how
little good I have done for Him. I am now in my winter quarters,
preparing for a fresh campaign. Our Society goes on well. Though
I richly deserve it, our infinitely condescending Jesus will not
lay me aside, until He has performed all His good pleasure by me.”

It is a fact of great importance, and which must always be borne in mind, that, notwithstanding the excitement in which he lived, Whitefield habitually cultivated his own personal religion. The following extracts from letters, written at this period, beautifully illustrate this momentous matter.

His old friend, the Rev. Benjamin Ingham, by his powerful preaching, had formed fifty Religious Societies in Yorkshire and Lancashire, and had recently placed them under the care of Moravian ministers. Whitefield now wrote to him as follows:――

“LONDON, _December 21, 1742_.

“To-day, I dined with old Mr. F――――, and was kindly entertained
by him and his wife. I remembered what sweet counsel you and I
had taken there together; and I rejoiced in the happy prospect
of our being, before long, with our blessed and glorious Lord.
My brother, what has our Saviour done for us since that time?
What is He doing now? What did He do before time began? What
will He do when time shall be no more? O how sweet it is to be
melted down with a sense of redeeming love! O to be always kept
low at the feet of Jesus! It is right, my brother, to insist on
poverty of spirit. I know what a dreadful thing it is to carry
much sail without proper ballast. Joy, floating upon the surface
of an unmortified heart, is but of short continuance. It puffs
up, but does not edify. I thank our Saviour, that He is shewing
us here more of our hearts and more of His love. I doubt not but
He deals so with you. I heartily greet your dear household,[34]
and your Societies. If our Saviour gave me leave, I would gladly
come to Yorkshire; but the cloud points towards Georgia.”

Colonel Gardiner was still with his regiment in Flanders, and to him Whitefield wrote the following:――

“LONDON, _December 21, 1742_.

“HONOURED SIR,――Your kind letter put me in mind of righteous Lot,
whose soul was grieved, day by day, at the ungodly conversation
of the wicked. It was the same with holy David. His eyes, like
yours, gushed out with water, because men kept not God’s law.
Your situation and employment cannot be very agreeable to a
disciple of the Prince of Peace. I cannot say, I would change
posts. Indeed, honoured sir, I think mine is a glorious employ.
I am not ashamed of my Master, though my Master may well be
ashamed of me. I know no other reason why Jesus has put me
into the ministry, than because I am the chief of sinners, and,
therefore, fittest to preach free grace to a world lying in the
wicked one. Blessed be God! He gives much success. I am often
ashamed that I can do no more for that Jesus who has redeemed
me by His own most precious blood. O that I could lie lower!
Then should I rise higher. Could I take deeper root downwards,
I should bear more fruit upwards. I want to be poor in spirit.
I want to be meek and lowly in heart. I want to have the whole
mind that was in Christ. O that my heart were Christ’s library!
I would not have one thief to lodge in my Redeemer’s temple.”

To a titled lady in Scotland, he wrote:――

“LONDON, _December 23, 1742_.

“The Lord empties before He fills; humbles before He exalts.
At least, He is pleased to deal thus with me. I thank Him for
it, from my inmost soul; for were it not so, His mercies would
destroy us. When I discover a new corruption, I am as thankful
as a sentinel, keeping watch in a garrison, would be at spying a
straggling enemy come near him. I stand not fighting with it in
my own strength, but run immediately and tell the Captain of my
salvation. By the sword of the Spirit, He soon destroys it. This
is what I call a simple looking to Christ. I know of no other
effectual way of keeping the old man down. Look up then, dear
madam, to a wounded Saviour. Tell Him your whole heart. Go to
Him as a little child. He will hear your lisping, and set your
soul at liberty.”

The Rev. James Hervey had told Whitefield, that his “Journals and Sermons, especially the sweet sermon upon ‘What think ye of Christ?’” had been “a means of bringing him to a knowledge of the truth.”[35] In reply, Whitefield wrote to him as follows:――

“LONDON, _December 23, 1742_.

“MY DEAR BROTHER HERVEY,――I thank you for your kind and very
agreeable letter. It was refreshing to my soul, and stirred me
to give thanks on your behalf. O my dear brother, I hope nothing
will deter you from preaching the glad tidings of salvation
to a world lying in the wicked one. I would not but be a poor
despised minister of Jesus Christ for ten thousand worlds. Go
on, thou man of God; and may the Lord cause thy bow to abide in
strength! I should be glad to come, and shoot some gospel arrows
in Devonshire;[36] but the cloud seems now to point towards
America. Blessed be God! for making any of my poor writings of
use to you. If I did not proclaim free grace, the stones would
cry out against me. Whilst I am writing, the fire kindles.
This fire has been, of late, kindled in many hearts. Our large
Society goes on well. We have many who walk in the comforts of
the Holy Ghost. I hear of glorious things from various parts. I
hope, ere long, we shall hear of persons going from post to post,
and crying, ‘Babylon is fallen! Babylon is fallen!’ I trust you,
my dear sir, will be made a happy instrument, in the Mediator’s
kingdom, of pulling down Satan’s strongholds. Pray write me word,
how the war is going on between Michael and the Dragon. For the
present, adieu!”

Methodism was prospering in Wales; but it needed organization. In a letter, sent to Whitefield shortly before his departure from Scotland, Howell Harris wrote: “The people are wounded by scores, and flock under the word by thousands.” Though the movement was pre-eminently, if not exclusively, a Church of England one, yet, Dissenters in Wales were already somewhat numerous. In Carnarvonshire, there was one congregation; in Denbighshire, there were three; in Flintshire, one; in Merionethshire, one; in Montgomeryshire, five; in Radnorshire, eight; in Cardiganshire, ten; in Pembrokeshire, nine; in Carmarthenshire, about twenty; in Brecknockshire, ten; in Glamorganshire, twenty-three; and in Monmouthshire, thirteen. Some of the ministers of these congregations were men of mark. John Thomas, in Carnarvonshire, was “an humble, meek, and serious man,” and a good preacher. Lewis Rees, in Merionethshire, was “a very godly man, exceedingly well gifted in prayer, and also frequent in it.” Philip Pugh, in Cardiganshire, was “noted for his uncommon piety, diligence, and success.” Henry Palmer, in Carmarthenshire, was “an Apollos in the Scriptures, and very pious.” James Davies, in Glamorganshire, was remarkable “for his industry, and for his gifts in preaching and prayer, especially the latter;” Lewis Jones, “for his seriousness, popularity, and excellent utterance;” and Henry Davies, “for devoutness and affectionate piety.”[37]

There were, at least, ten Methodist clergymen in Wales, including Daniel Rowlands, Rector of Llangeitho; Howell Davies,[38] Rector of Prengast; Thomas Lewis, a curate near Brecon; William Williams, curate of Lanwithid; John Hodges, Rector of Wenvoe; and his curate, Thomas Sweetly.[39] There were also a large number of lay-preachers, including Howell Harris, Herbert Jenkins, J. Beaumont, J. Lewis, J. Jones, R. Tibbut, John Richards, to say nothing of John Cennick and Joseph Humphreys, who were occasional visitors.

For want of rules and order, there had been occasional collisions among these godly and earnest men. To prevent this, in the future, the first Calvinistic Methodist Conference was held at Waterford, in South Wales, on January 5, 1743. The conference consisted of four clergymen――George Whitefield, Daniel Rowlands, J. Powell, and William Williams; and of three lay-preachers――Howell Harris, Joseph Humphreys, and John Cennick. Whitefield was elected moderator. The decisions were: 1. That the lay-preachers should be divided into two classes――Superintendents and Exhorters; and that Howell Harris should be their general overseer. 2. That each superintendent should have a certain district in which to labour. 3. That the ordained clergymen should visit the “districts,” or circuits, as far as they were able. 4. That the Exhorters should be arranged in two divisions,――public and private. 5. That Messrs. Jenkins, Beaumont, James, J. Lewis, B. Thomas, and J. Jones should be the Public Exhorters; and that certain brethren, whose names were mentioned, should be the Private Exhorters. 6. That the Private Exhorters should “inspect only one or two Societies each, and should follow their ordinary calling.” 7. That none should be received into the Association, as Exhorters, but such as were “tried and approved of.” And, 8. That no one should “go beyond his present limits without previous advice and consultation.”

At a monthly meeting, held soon afterwards, the boundaries of each circuit were fixed; and it was further agreed: 1. That all _public_ exhorters should have about twelve or fourteen Societies to overlook, with the _assistance_ of the _private_ exhorters, twice a month. 2. That T. Williams should be the superintendent of the Societies in the vale of Glamorgan and in part of Monmouthshire. 3. That J. Lewis should be the superintendent of part of Monmouthshire and part of Breconshire. 4. T. Jones, of “parts of Monmouthshire and the other side of the Passage.” 5. T. James, of parts of Breconshire and Radnorshire. 6. And J. Jones, of Herefordshire and a part of Radnorshire. 7. That J. Beaumont and H. Jenkins should assist Howell Harris in visiting all the Societies in Wales and England. And, 8. That the associations or conferences of “ministers and exhorters in England and Wales should be held every half-year.”[40]

Thus was founded Calvinistic Methodism. For a brief period, Whitefield was its chief; and the Tabernacle, London, was its principal seat of government.

It is a notable fact, that the first Calvinistic Methodist Association was held eighteen months before Wesley held his first Methodist Conference in London. How far the one gave birth to the other, it is impossible to determine; but, at the beginning, the two organizations strongly resembled each other. Howell Harris was the general overseer in Wales, as Wesley was in England. The Welsh “superintendents” corresponded to Wesley’s “assistants;” the “public exhorters” occupied the same position as Wesley’s itinerants; and the “private exhorters” exactly answered to Wesley’s local preachers.

This is not the place for a history of the Calvinistic Methodist Connexion; but, it may be added, that, in 1870, the Welsh Calvinistic Methodists had 1,126 chapels and preaching places; 1,031 societies; 92,735 communicants; 419 ministers; 354 local preachers; 3,321 deacons; 18,579 Sunday-schoolteachers; and 143,946 Sunday-school scholars. The cost of their chapel property was estimated, at the census of 1851, at nearly a million sterling.

After finishing the business of the first conference of the Calvinistic Methodists in Wales, Whitefield returned to London, and, for some unstated reason, abandoned his intention of immediately setting sail for Georgia. Perhaps this change of purpose was occasioned by the duties imposed upon him as moderator of the newly organised body, or perhaps, the cause was a domestic one; for Whitefield, a few months later, became a father.

Meanwhile, his fellow-labourers in Wales kept him well informed of their proceedings. Hence the following:――

“_February 2, 1743._

“MY DEAREST, DEAREST BROTHER WHITEFIELD,――We met to-day,
according to appointment, and had a most heavenly Association. I
trust the work goes on sweetly everywhere. In most places, there
is a general, fresh, and uncommon stirring. Many come anew under
convictions, and old worldly professors and backsliders return.
Never before did I feel such power given me in preaching, and in
administering the Lord’s supper. The Lord comes down among us in
such a manner as words cannot describe. To prevent nature mixing
with the work, I have openly discountenanced all crying out;
but God gives such light and power in the ordinance, that many
cannot help praising and adoring Jesus. Thus I was obliged to
leave my whole congregation, consisting of many hundreds, in a
flame――the one catching it from the other. This is our condition
generally every Sabbath. I trust the exhorters move, for the
most part, very properly, and that every one is owned in his
place.

“I am, etc.,

“DANIEL ROWLANDS.”[41]

Ten days later, Howell Harris wrote to Whitefield, as follows:――

“_February 12, 1743._

“With us, the work everywhere goes on more and more sweetly.
I trust we shall have good order. The exhorters shew a very
tractable spirit; each observes his place; and we have sweet
harmony and love. Great power attends the ministers and
exhorters in their several places. The Lord greatly blesses
brother Herbert Jenkins. He is universally liked, and called
for; and, unless his call be exceeding clear to Wiltshire, I do
not think he ought to go, except it were occasionally. Perhaps,
my brethren Beaumont, T. James, Jenkins, and myself, may
alternately visit our English brethren, if we are called for,
and see that our Saviour blesses us there.

“Since I left you, I have been able to visit the Societies in
every place where I have been. My dear Lord favours me with
continual employment every day, and gives me strength of body.
In some places, He blesses us with His presence in a wonderful
manner. He sometimes gives great freedom to pray for the bishops
and clergy. Brother T. Lewis, the young clergyman near Brecon,
comes on gloriously and powerfully, and has sweet union with
us. He will be a shining light. The work in Cardiganshire
is uncommon. I hope to be there in about a fortnight. I am
now going towards Montgomery and Radnorshire. On the 1st
of March, we are to have another Association at Llandovery,
Carmarthenshire; from whence I hope to go to Pembrokeshire,
and so to settle all the Societies against our next meeting at
Waterford, where I trust our Lord will send you.

“February 14. Since I wrote the above, I have seen brother W.
Williams, on his return from brother Rowlands. He informed me of
the enemy being let loose on them, while they were discoursing
near the sea-side in Cardiganshire. A company of ruffians
came upon them, armed with guns and staves, and beat them
unmercifully; but they escaped without much hurt. The ruffians
were set on by a gentleman of the neighbourhood. No wonder the
enemy rages, when he sees his kingdom so attacked.

“I am, etc.,

“HOWELL HARRIS.”[42]

A fortnight afterwards, Harris wrote again to Whitefield:

“_March 1, 1743._

“MY DEAREST BROTHER WHITEFIELD,――Last Sunday, I was with
brother Rowlands at the ordinance, where I saw, heard, and felt
such things as I cannot communicate on paper. I never before
witnessed such crying, heart-breaking groans, silent weeping,
holy mourning, and shouts of joy and rejoicing. Their ‘Amens,’
and crying of ‘Glory to God in the highest!’ would have inflamed
your soul, had you been there. It is very common, when Mr.
Rowlands preaches, for scores to fall down by the power of the
word. Some lie there for hours; some praising and admiring Jesus
Christ and free grace; others wanting words to express their
feelings. Some fall down on their knees, praying and interceding
for a long time together; others lie wounded under a sense of
their having pierced Jesus, so that they can hardly bear it;
others triumph over all their enemies; and others rejoice in
hope of a clearer manifestation of God’s glory.

“Mr. Rowlands’ congregations consist of above two thousand
people, the greater part of whom are brought into glorious
liberty. Many of them are scattered up and down the country, and,
being exceedingly poor, they cannot come to that exact order and
plan which you have in London. I see daily that what is right
and much to edification in one place and among some people, is
impracticable among others. We have left it to brother Rowlands
to settle and unite the people in private bands, and we find
the good effect of doing so. He provides some glorious souls to
exhort and watch over them.

“O my brother, my heart is full. I am sure God is about to do
a great work in Wales. There is a revival everywhere. I believe
you will be detained here by Jesus Christ a longer time than you
think. There are eight counties open for you, and thirsting to
hear you. Opposition ceases, and, I believe, you will have many
churches opened to you, besides chapels. Some new houses for
worship are being built. Beaumont is much owned in Radnorshire
and Herefordshire.

“I am, etc.,

“HOWELL HARRIS.”[43]

No wonder that Whitefield went to Wales as soon as possible. On his way, he spent a fortnight in Gloucester and the immediate neighbourhood. The following letters, apparently to his friend Syms, are full of interest:――

“GLOUCESTER, _March 24, 1743_.

“MY DEAR MAN,――An effectual door is opened in these parts. On
Saturday night (March 19th), I preached here. The Lord was with
me. On Sunday morning, I preached again in the barn. It was a
sweet time to me and to the people. At noon, I preached at Mr.
F――――r’s, on the hill, to a glorious auditory. Here Jesus Christ
displayed His power. At four, I preached in a field near Stroud,
to a congregation consisting of many, many thousands. Afterwards,
I went to the new house at Hampton, and the glory of the Lord
filled it. It is reported to be haunted; but the landlord spoke
truly, when he said, we should pray the devil out of it. It is
exceedingly commodious for our purpose.

“On Monday, at noon, I preached in the courtyard to a large
auditory. I also settled, in the name of Jesus of Nazareth, an
orphan house. Particulars of that you shall have hereafter. It
will be but of little expense. In the evening, the Lord gave me
a sweet time at Pitchcomb.

“On Tuesday, a man was hanged in chains on Hampton Common. A
more miserable spectacle I have not seen. I preached, in the
morning, to a great auditory, about a mile from the place of
execution. I intended doing the same after the criminal was
turned off, but the weather was very violent. Thousands and
thousands came to hear me, but, through misinformation, stayed
at the top of the hill, while I preached at the bottom. In the
evening, I preached at Gloucester, in the barn.

“On Wednesday, I preached at Gloucester-Ham, near the gallows,
after another malefactor was turned off. God gave me to speak
with power; but, the weather being violent, I was shorter than
usual. In the evening, I preached again in the barn. It was a
night much to be remembered.

“This morning, I preached again, and am just now going to my
evening lecture. To-morrow, I leave Gloucester for a few days.
The Association is put off for a week, so I shall have more
time in Gloucestershire. Never did I see people more hungry and
simple. Many come telling me what the Lord did when I was here
last. Let Him have all the glory! I am sure God called me here.

“GEORGE WHITEFIELD.”[44]

“GLOUCESTER, _March 29, 1743_.

“MY DEAR MAN,――Last Thursday evening, I preached at Gloucester,
with as sweet, convincing, soul-edifying power as ever I felt
in my life. The barn, though made more commodious, was quite
crowded.

“On Friday morning, I preached again; and, afterwards, went to
Hampton, the snow falling and freezing on us all the way. In the
evening, I preached at Chalford, upon walking with God.

“On Saturday, I preached at Ruscom in the morning, and at
King-Stanley in the afternoon. In the evening, I visited brother
C――――’s sweet Society; and, afterwards, rode to Hampton. The
congregations, on account of the weather, were not so great; but
our Saviour most richly fed us. At Stanley, I thought I was on
the very suburbs of heaven.

“On Sunday morning, I preached at Dursley, where our dear
brother Adams[45] had been taken down the Sunday before. No one
was permitted to touch or affront me. The congregation consisted
of some thousands, and the word came with a most gloriously
convincing power. In the afternoon, I preached to about
twelve thousand on Hampton Common, at what the people now call
‘Whitefield’s Tump,’ because I preached there first. They hung
on me to hear the word. It ran and was glorified. In the evening,
we had a most precious meeting with the two united Societies in
the new house at Hampton.

“On Monday, I preached at Painswick. It was a precious
opportunity. From a little after one until near seven in the
evening, I met the different classes of the Society here, and
was much pleased with many of them. They grow, and will, I
believe, be brought into good order.

“Last night and this morning, I preached again with sweet power.
Preaching here is now like preaching at the Tabernacle. This
evening I am to preach again; and, after that, to hold our first
lovefeast.

“And now, my dear man, help me to be thankful, and to bless the
Lord for all His mercies conferred on

“GEORGE WHITEFIELD.”[46]

For four days longer, Whitefield continued to preach twice a day; and then, on the evening of Saturday, April 2, set out for Wales. The following letter, also addressed to Mr. Syms, describes his journey:――

“WATERFORD (SOUTH WALES), _April 7, 1743_.

“MY DEAR MAN,――I preached and took my leave of the Gloucester
people on Saturday evening last. It was past one in the morning
before I could lay down my weary body. I rose again at five;
got on horseback, and rode to Mr. F――――’s; where, at seven, I
preached to a sweet congregation, come [on Easter Sunday] to
meet their risen Saviour. At ten, I read prayers, and preached
from these words. ‘I am the resurrection and the life.’ I
afterwards helped to administer the sacrament in Stonehouse
church. Then I rode to Stroud, where I preached to about twelve
thousand, in Mrs. G――――’s field. Much of the Divine presence was
there. About six in the evening, I preached to a like number on
Hampton Common; and, after this, I went to Hampton, and held a
general lovefeast with the united Societies there. I went to bed
about midnight, very cheerful and very happy.

“On Monday morning, I preached near Dursley, to some thousands,
with great convictions accompanying the word. About seven in the
evening, I reached Bristol, and preached, with wonderful power,
to a full congregation, at Smith’s Hall; and afterwards spent
the evening very agreeably with dear Mr. Chapman, of Bath, and
some other friends.

“On Tuesday morning, I preached again to a full congregation;
and then set out for this place, where we arrived at about eight
in the evening.

“On Wednesday, at noon, I opened the Association, with a close
and solemn discourse upon walking with God. The brethren and
people felt much of the Divine presence. Afterwards, we betook
ourselves to business. Several matters of great importance were
dispatched. We broke up about seven, and met again at ten, and
continued settling the affairs of the Societies till two in the
morning.

“On Thursday, we sat again till four in the afternoon. Then,
after taking refreshment, I preached upon ‘The Believer’s Rest,’
after which we went on with our business, and finished our
Association about midnight.

“I am chosen, if in England, to be always moderator. I trust
our Saviour gives me a spirit for it. I find, more and more, the
Lord will lead me in a way by Himself, and will perform in me
and by me all the good pleasure of His will. Dear Brother Harris,
in my absence, is to be moderator.

“The Brethren have put the Societies in Wales upon my heart. O
pray that I may put them, and all my other concerns, upon the
Mediator’s shoulders: those alone can bear them. Perhaps, in a
month, I may come to London. It seems the will of the Lord, that
I should stay in Wales about a fortnight, and take a tour into
Pembrokeshire. Great doors are open there. Our Saviour keeps
me very happy; and is, I believe, preparing me for greater
blessings.

“I am, etc.,

“GEORGE WHITEFIELD.”[47]

Such is Whitefield’s own account of the second conference of the Calvinistic Methodists,――a godly council, sitting till midnight one day, and till two o’clock in the morning on another, and refreshing themselves, in the midst of their business, with two warm-hearted sermons, by the young man whom they had elected to be their moderator as long as he lived. Whitefield’s sermon, preached at the opening of the conference, has been published; but lack of space prevents the insertion of even a mere outline of it. It is one of his best, and, of course, has a slight Calvinistic tinge.

“The in-being of sin,” said the preacher, “will never be totally
removed, till we bow down our heads and give up the ghost. The
apostle Paul, no doubt, speaks of himself, and that, too, not
when he was a Pharisee, but a real Christian, when he complains,
that, when he would do good, evil was present with him, not
having dominion over him, but opposing and resisting his good
intentions and actions, so that he could not do the things which
he would, in that perfection which the new man desired. This
is what he calls sin dwelling in him. But as for its prevailing
power, it is destroyed in every soul that is truly born of God,
and is gradually weakened as the believer grows in grace, and
the Spirit of God gains a greater ascendancy in the heart.”

“O prayer,” cried the impassioned preacher, in another part of
his Conference sermon, “O prayer, prayer! it brings and keeps
God and man together; it raises man up to God, and brings God
down to man. If you would keep up your walk with God, pray, pray
without ceasing. Be much in secret, set prayer. When you are
about the common business of life, be much in ejaculatory prayer.
Send, from time to time, short letters post to heaven, upon the
wings of faith. They will reach the very heart of God, and will
return to you loaded with blessings.”

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.”