“Since I came here, the Lord has been very kind to us. He is returning apace to the despised Tabernacle. All disputing has quite ceased, and we go on harmoniously together. We are now settling the Society in classes; and re-settling all the scattered bands. I have been through every class. Many propose to join the bands and Society. We have had a letter from Mrs. Whitefield, giving an account of the progress of the gospel in America. The Indians and negroes are baptized, twelve or fourteen in a day;and many of them are filled with the grace of the Holy Spirit.”[137]
Harris was full of hope; but his hope was not realized. Whitefield’s presence among the Calvinistic Methodists was sorely needed. Cennick’s secession had been a peril and a disaster. Both people and preachers suffered loss. James Hutton, with more sourness than sanctity, observed: “Of all the crowds of the Tabernacle people that offered to come amongst us” (the Moravians),“we have found scarce two or three that are good for anything.”[138]
When Cennick seceded in 1745, the Association at the Tabernacle “gave up” to him and the Moravians the Societies in Wiltshire; but some of the Societies objected to this arrangement, and, since then, had requested Whitefield’s preachers to revisit them. At the Association held in Bristol, March 7, 1746, the matter was discussed; and Howell Harris wrote a letter “to the Brethren at Fetter Lane,” endeavouring to promote a common understanding with respect to the fields of labour to be occupied by the two Societies, and with respect to transferring members from one Society to the other. James Hutton’s answer to the Association, written on behalf of “the Brethren in Fetter Lane,” was as arrogant and scolding as Harris’s letter was meek and loving. The imperious printer and publisher wrote:—
“We cannot at all consent to any one going into Wiltshire that belongsto your Association. Your business would chiefly be to confound poor souls, by preaching strange doctrine, and spreading scandalous lies. Should any of you go thither, after receiving this, you will act contrary to all honesty. It is for the sake of Mr. Howell Harris that we answer you at all. For him we have regard; but with the rest of you we cannot have any kind of fellowship at all. You are vainly puffed up,—the enemies of Christ, and of His blood and atonement, which some of you blaspheme. To say that we believed you to be fellow-labourers in the vineyard of Christ, would be dissimulation in us. We look upon you as the destroyers of that vineyard; and we are much grieved to see Mr. Whitefield’s labours and blessings so spoiled and ruined by such evil-labourers. We are, however, sincerely, your well-wishers,
“The Brethren in Fetter Lane.”[139]
Was there any reason for the use of this strong and offensive language? It is to be feared there was. Howell Harris, in his autobiography, written in 1749, remarks:—
“About the year 1746, I saw a spirit creeping into the work different from that which had been before; namely, the spirit of levity, pride, foolish jesting, unwatchfulness, and carnal rejoicing. This took place immediately after extensive frames and transports, which many seemed to enjoy at the hearing of the word, and singing, etc.; but the real and serious spirit that began the work was at length almost extinguished. The spirit of awakening sinners in the ministry was also, in a great measure, lost; together with its real and solid fruits in the hearts of men. I beheld a tendency in the ministry to please men, and to appear wise and popular in the world; and the spirits of many of my nearest friends grew great and proud,and would not take the word of reproof or exhortation.”[140]
The work, however, was still prosecuted. At an Association, held in London, June 18, 1746, it was determined to retain the “room” at Lambeth; and an offer of “the playhouse, in the Haymarket, Westminster,” was prayerfully considered. It was also resolved that, “henceforth, the tickets should be delivered to every band and class by their visitors; who, after consulting the minister, should take care of the money” collected. The preachers, likewise, were stationed; some to Deptford and Lambeth; some to Essex, Wiltshire, and Gloucestershire; one to Portsmouth, and another to Bristol; and others to Chinnor, Tewkesbury, Hereford, Ludlow, Shrewsbury, and Wales.
At another Association, held in Bristol, January 22, 1747, Wesley and four of his assistants were present. It was enquired: “1. How we may remove any hindrances of brotherly love which have occurred? 2. How we may prevent any arising hereafter?” It was agreed that Wesley’s and Whitefield’s preachers should “endeavour to strengthen each other’s hands, and prevent separations in the several Societies.” Harris, also, was requested to go to Plymouth and the west, “to heal the breach there made, and to insist on a spirit of love and its fruits among the people.”
On July 1, 1747, at the Association, held in London, the Rev. Mr. Bateman, rector of St. Bartholomew, was present. Preaching arrangements were made for London, Portsmouth, Olney, Chatham, Bristol, Birmingham, Gloucestershire, Wiltshire, Staffordshire, Salop, Essex, and Wales. It was also determined that Syms, Whitefield’s agent, at Hoxton,should give up “his office of keeping the books and accounts into the hands of Harris.”[141]