This is all that can be said about this disreputable brawling in St. Margaret's. Mr. Morgan and Mr. Majendie were blameless. Mr. Bennett and his friends were highly culpable in setting aside the arrangement made by their absent Lecturer; and Whitefield, when he had ascertained that Mr. Majendie had come to preach, would have acted a more courteous and less ignoble part, if, instead of taking Mr. Morgan's pulpit, he had at once retired to the Moravian Meeting House in Fetter Lane.
Some will think that more space has been devoted to this unhappy affair than its importance merits; but those who have had the perseverance to make themselves acquainted with all the Methodist facts of the year 1739, will think otherwise, as there can be no doubt that this unfortunate contretemps in Westminster was the real or pretended occasion of much of the clerical opposition which Whitefield soon encountered in Bristol, Bath, and other places; and it certainly was the beginning of the furious onslaughts upon Methodism and the Methodists, which, for so many months, disgraced the Weekly Miscellany and Dr. Hooker, its trenchant editor. Several of these attacks will be noticed hereafter; but one must be introduced now, inasmuch as its date is nearly the same as that of the imbroglio at St. Margaret's. In his leading article of February 10, 1739, Mr. Hooker[176] wrote:—
"At first, we only looked upon the Methodists as well-meaning, zealous people, whom the irreligious boldness of these wicked times had driven somewhat too far into the contrary extreme of infidelity. They were a sort of Protestant supererogators, that would be righteous over-much; and there were hopes that, when this devotional effervescence had boiled over, they would return to that proper medium where true piety and Christian prudence fix the centre. But, instead of that, they have proceeded so far as to eject the Liturgy and the usual Expositors out of their meetings, and have declared for extemporary effusions both in their prayers and expoundings. The laity are allowed to be teachers, and even women, as I am informed, begin to usurp public offices. They pretend to a sort of sinless perfection, and boast of inward joys above other Christians. They distinguish themselves from others by having received the faith, with which, and other cant phrases, they are united together like a sect of Religious Freemasons. In general, they seem to be practising over the lesson set them by the old Puritans before the beginning of the grand rebellion."
Three days after he preached at St. Margaret's, Whitefield, accompanied by William Seward, set out for Bristol.
"I never was more opposed," says he, "and never met with so great success. I hope I shall learn more and more every day, that no place is amiss for preaching the Gospel. God forbid that the word of God should be bound because some deny the use of their churches! The more I am bid to hold my peace, the more earnestly will I lift up my voice like a trumpet, and tell the people what must be done in them before they can be finally saved by Jesus Christ."[177]
Even while travelling, Whitefield could not refrain from preaching. At Windsor, he "expounded in the school-house to a great number of people with freedom and power." At Basingstoke, he preached for an hour in a large room thronged with people, while a mob outside shouted and threw stones at the windows. The next day, three large rooms were filled. Some began to interrupt: but "God," says he, "enabled me to speak with such power that they were quite struck dumb and confounded. Near twenty came to converse with me, and to hear the word of God. How thankful ought I to be to my dear Master for sending me hither! A vestry, I find, was called to stop my proceedings, and I hear I am to be presented to the Diocesan."
At Basingstoke, also, he wrote a letter to a friend, which contains a paragraph too valuable to be omitted.
"Basingstoke, February 8, 1739.
"Just now God has brought us to Basingstoke, where I hope an effectual door will be opened before we leave. Oh, my dear friend, more and more do I see the benefit of confessing our blessed Lord before men. He has begun, He will carry on, He will finish the good work in our souls. We have nothing to do, but to lay hold on Him by faith, and to depend on Him for wisdom, righteousness, sanctification, and redemption. Not but we must be workers together with Him; for a true faith in Jesus Christ will not suffer us to be idle. No: it is an active, lively, restless principle; it fills the heart, so that it cannot be easy till it is doing something for Jesus Christ."
At Dummer, the little parish where he once was curate, Whitefield met his old Oxford friends, Messrs. Kinchin and Hutchins, with whom he took sweet counsel, sung psalms, and prayed.
At Salisbury, he writes, "I paid a visit to an old disciple, my brother Wesley's mother," at that time visiting her son-in-law, Westley Hall.[178] Here also he sought an interview with the well-known sceptic, Thomas Chubb, resident in an adjoining village, respecting his "True Gospel of Jesus Christ asserted;" but the "free-thinker," (who, by the way, regularly attended the services of his parish church,) happened not to be at home.