“Association held in London, July 20, 1748. Present, Whitefield, (moderator), Bateman, Harris, and others. Whitefield, after prayer and singing, opened his mind on several points.” He told the exhorters and preachers present, that, “he had seen so much confusion occasioned by young men going out rashly beyond their line, that, he was resolved not to labour with any who did not shew a teachable mind and a willingness to submit.” He admonished them “to use all means for improving their talents and abilities.” And added, that, “though he hated to affect headship, yet he must see every one acquainted with his own place, and that they must consider themselves as candidates on approbation.” The result of this faithful dealing was, “the Brethren viewed him as a father; and declared their willingness to use all possible means for their personal improvement.”
Thus began Whitefield’s ecclesiastical administration on his return from America. Like a wise man, he, first of all, tried to put the preachers right. Without this, it would have been useless to attempt to amend the people.
The effort was a temporary one. Having spent nearly a month in London, Whitefield set out to attend a quarterly “Association,” at Waterford, in Wales. A month later, he wrote a surprising letter to his friend Wesley.
“London, September 1, 1748.
“Rev. and dear Sir,—My not meeting you in London has been a disappointment to me. What have you thought about a union? I am afraid an external one is impracticable. I find, by your sermons, that we differ in principles more than I thought; and I believe we are upon two different plans. My attachment to America will not permit me to abide very long in England; consequently, I should weave but a Penelope’s web, if I formed Societies; and, if I should form them, I have not proper assistants to take care of them. I intend, therefore, to go aboutpreaching the gospel to every creature. You, I suppose, are for settling Societies everywhere; but more of this when we meet.”
This, on the part of Whitefield, was not an inconsiderate utterance. The present was really a turning-point in his eventful life. Strictly speaking, with perhaps a few exceptions, he had not “formed” Societies, as Wesley had; but, for five years past, he had been the “moderator” of all the Societies founded by Howell Harris, and by the preachers, who, in the title-page of the Christian History, were constantly designated Whitefield’s “fellow-labourers and assistants.” Many of Wesley’s Societies were “formed” not by Wesley himself, but by his “assistants;” and the same must be said respecting Whitefield and the Societies of which he was president. If Whitefield had not actually “settled” Societies, he had consented to this being done by his “fellow-labourers and assistants;” and, by accepting the office of moderator, he had encouraged the proceeding. Now, however, he declared his intention to take a new position; and, by degrees, his intention was carried out. At an Association, held in London, April 27, 1749, at which Whitefield, Harris, and others were present, it was agreed, that “Harris should take the oversight of the Tabernacle in London, and of the other English Societies and preachers; and that Whitefield should do all he could to strengthen the hands of Harris and others, consistent with his going out to preach the gospelat home and abroad.”[195] By this resolution, the office of moderator was practically transferred from Whitefield to Harris. Whitefield was no longer the head of the Calvinistic Methodists, but his friend Harris, who first founded them.
For the present, Whitefield did not abandon them. He simply ceased to be their chief officer. During the first week of September, 1749, he spent not fewer than five days in conference with them, at the Tabernacle, London; when, besides settling the “rounds” of the preachers, it was determined, not only “to preach the Lord Jesus in a catholic spirit to all the churches,” but “to continue in communion”with the Church of England.[196]
Harris, however, in his new office, was far from being happy. “In Wales,” he writes,“great jars and disputes arose amongst us.”[197] He became dissatisfied with some of the preachers and with many of the people; and, at an Association held at Llanidloes in 1751, there was a rupture, and Harris seceded from them. In the year following, Harris founded his remarkable and well-known settlement at Trevecca; and here, in comparative seclusion, he continued to reside until his death, in 1773. For twenty years, he had a small community of his own; but, though separated from the Calvinistic Methodists, whom he had founded, he was not an opponent and an enemy. His heart was too warm and large to be vindictive. To the last, he was a sincere friend of Whitefield, and of his old companions in toil, tribulation, and success.
The incidents just enumerated deserve attention. It is impossible to conceive what would have been the result, if Whitefield and Harris had continued active chiefs of the Calvinistic Methodists; as it is equally impossible to conceive the probable consequences of Whitefield entering into an open union with Wesley; and of the Societies, “assistants, and fellow-labourers” of the two being amalgamated into one common body. Speculations on such matters would be fruitless. The plain facts are these: within two months after his return from America, in 1748, Whitefield determined to put an end to his official relationship to the Calvinistic Methodists; this determination was gradually carried out; and, during the last twenty years of his life, he occupied a new position, which must now be noticed.
The question naturally occurs, Why this change of situation? Was it because of the wild-fire of some of the preachers, and the consequent confusion of some of the Societies, with which Whitefield was officially connected? This is improbable; for, whatever might be Whitefield’s failings, shirking difficulties was not one of them. The only way to solve the propounded problem is to remember the close relationship which was now, unexpectedly, created between the Countess of Huntingdon and the great preacher.The Countess had recently been an eye-witness of some of the Societies in Wales, and had been filled with gratitude and praise for what she had seen and heard; but, now she seems to have entertained the idea, that both she and Whitefield might be more usefully employed, than by directly associating themselves with the Calvinistic Methodists, and by using their time, talents, and influence in the multiplication of such Societies. Instead of creating new sects out of the Church of England, was it not possible to reform and amend the Church of England itself? And was not the raising up of evangelical and converted ministers the most likely way to bring about such a reformation? Put the pulpits right, and the pews would certainly improve.