14. The First Organizing of Methodism 125
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The First Organizing of MethodismUpon returning to London, Whitefield thrust himself into the work he had been doing—not only preaching the gospel, but also forming Societies and building them into an organization.
The center of his operations was, of course, the Tabernacle at Moorfields. We read of his congregation there as amounting to two and three thousand, and of special occasions when even more flooded in. Here were buildings more crowded than public authorities would allow today.
To the Tabernacle building Whitefield had already added another structure—the Society Room. The public attended the general services, but admission to the Society was reserved for members and required being periodically updated by steady attendance and a consecrated life. The Society was divided into Bands and Classes.
The Tabernacle conducted two schools (one for boys and one for girls), maintained a Book Room, and operated an organization for the help of the poor. It also had a workshop and a small employment exchange. All these activities were managed with planning and order. Howell Harris said,
The single men meet together in Bands, and the married too apart, and once a week they all meet together.... Also the Leaders of every Band meet the Minister so that he knows the state of every one. The same order is also observed among the women, and once a week the Men and Women Bands meet all together.
The Poor likewise is carefully looked after, as to soul and body, by Persons laid apart to that end. The Treasurer is also to receive, and lay out the Money, and all things so ordered that tis easie and sweet, and no Hurry too.
And here are above 100 Scholars taught, Boys and Girls, and a Room for the Master, with a Bed &c., so that tis a Heaven to live here.1
The Minutes of the Tabernacle contain a section entitled "Weekly Exercise of the Ministry." It lists nineteen tasks, either of preaching or meeting with Tabernacle officers or organizations, which the minister and his one or two assistants were to perform each week. Since several of the preaching occasions took place at Societies distant from the Tabernacle, there was also the necessity of much traveling. This schedule of activity had been planned and instituted by Whitefield, and it was operated with strict regularity.2
There had been in England several groups termed "Religious Societies," and since the beginning of his ministry Whitefield had urged the awakened and converted persons to attend them. By this means several old Societies were greatly enlarged and many new ones were formed.
Upon his return from his second mission to America, still further new Societies began to be formed, and, as others of the former Societies had done, they expressed their desire to be under his leadership. These were increasing noticeably in number, and he stated, "We are likely to have settled Societies in several places." Accordingly, by the end of 1742 there were many of these bodies, and the public spoke of them as "Whitefieldian Methodist Societies." Of course, Methodism was not yet a separate denomination, but considered itself a movement within the Church of England. It was known for its loyalty to the evangelical faith, the holiness of its life, and its aggressiveness in declaring the gospel. Yet, persons of other denominations—Independents, Presbyterians, Baptists, and Quakers—who held to these principles were also termed "Methodists." Moreover, by this time John Wesley had largely ceased using the title "The United Societies" and was increasingly calling his work "Methodist."
Whitefield's Societies, though formed in so short a time, were located in various parts of England. Together with the Tabernacle, four others were established in places adjacent to London, and the same circumstance was true also of Bristol and Gloucester. Moreover, the Minutes of the Tabernacle contain "An Account of the Societies in Connexion together under the Care of the Reverend Mr Whitefield." This "Account" lists Societies not only in the three chief centers, but also in Devon, Cornwall, Oxfordshire, Wiltshire, Buckinghamshire, Staffordshire, and Shrewsbury—thirty-six Societies in all that were established by 1743.3
The "Account" also lists "Places for Preaching where Societies are not Settled" and mentions another twenty-five such locations, and these likewise were in various parts of England.
This group of more than sixty Societies and Pl eaching Places were ministered to by more than fifty preachers.4
Some fifteen or so of these men devoted their full time to their spiritual labors. Most of the others continued in their secular employment, but preached several times during each week; some of them also walked several miles each Saturday to be at their appointed places for the Lord's day. A few were associated with Harris's work in Wales as well as with Whitefield's in England. Four of these men—John Cennick, John Croom, Andrew Kinsman, and William Hogg—exercised ministries of extraordinary spiritual power, and their lives are worthy of wider study and lasting commemoration.
These men were spoken of as "Whitefield's preachers" and were referred to in each issue of The Weekly History as "The Exhorters and Assistants in Connection with Mr Whitefield." Here then were the first of an order of men that later became widely known as "The Methodist Circuit Riders."
Even though by 1750 Whitefield ceased giving leadership to this movement, a great many people still considered themselves his followers. An Englishman, one who was opposed to him, writing in 1756, stated,
It is generally reported that Mr Whitefield has a hundred thousand followers, most of whom, before his preaching, were the vilest of mankind, but are now sober and religious persons, good members of society and good subjects of the king. It is also said that Mr Wesley's preaching has had as good an effect on like numbers. . . .5
The extensiveness of Whitefield's organization is evident in the following statements. In 1743 John Syms, Whitefield's secretary, declared, "There are few or no Counties in England or Wales where there is not a work begun." Likewise, in 1744 "A Gentleman of Pembroke College, Oxford" charged Whitefield with ". . . travelling over all counties to establish newfangled societies." And in the same year Dr. Edward Wigglesworth, president of Harvard College in America, speaking to Whitefield, declared, "You have in all parts of England and Wales, as far as your interest reached, formed your followers into bands and associations .. . and have set over them exhorters, superintendents and visitors; and are yourself Grand Moderator over all."
There was much truth in Wigglesworth's term "Grand Moderator over all," for Whitefield did exercise an effective leadership. But it was not a leadership of the giving of commands; rather, it was one of rich affection and a holy example. Most of the people and of the preachers in his organization had been converted under his ministry, and, holding him in such high esteem and witnessing in him an embodiment of so much of their own Christian ideal, they were happy to follow him.
The movement was divided into four Associations. Quarterly Association meetings were held alternately at London, Bristol, Wiltshire, and Gloucester. Each Association had a superintendent who had the oversight of several exhorters. Reports were sent from each Association to John Syms in London, who in turn informed Whitefield of their contents.
Whitefield's organizing abilities were wanted also by the brethren in Wales. They planned to meet in December 1741 in order to organize their work more effectively, and they urged him to be present. But being unable to do so, he wrote them a letter:
... The affairs you meet about are of the utmost importance. One great matter is to know what particular office and to what particular part Jesus Christ has called each of you.... Different persons have different gifts and graces. Some have popular gifts fit for large auditories. Others move best in a more contracted sphere, and may be exceedingly useful in private Societies.
Those who are called out to act in a public manner, I think ought to give themselves wholly to the work. Others who can only serve privately may mind their secular employ and give their leisure time to the service of the Church. . . .
I wish you would meet monthly, if not all together, yet in little bodies. I am now about to settle a monthly meeting at Bristol and London where correspondents' letters are to be read and prayer made accordingly. If you had monthly meetings, each exhorter and labourer might communicate his success, an abstract might be sent over to England, and we in turn would send you an abstract of our affairs. Unity would thereby be promoted, love increased and our hands strengthened. All this may be done without a formal separation from the established Church.6
Certain practices which became important elements in early Methodism—the distinction between "Public" and "Private" exhorters, the Monthly Conference, and the Letter Reading Day—are here suggested for the first time.
Although the men in Wales held their meeting, their work was not finished. They wrote to Whitefield, again stating it was imperative that he be present and asking him to appoint the date. Howell Harris stated they wanted him to come "and settle all in order," and his statement indicates the function they especially wanted him to perform. Accordingly, they met at Watford in South Wales on January 5, 1743. They were eight in number—four ordained and four laymen—and by unanimous desire Whitefield served as moderator and preached each morning and each evening.
Harmony marked the gathering, and an extensive system of rules and regulations was drawn up. The ordained ministers were to be "Overseers," each with a "district" under his control. The offices of "Superintendent" and "Exhorter" were established, men were appointed to fill them, and the territory for which each was responsible was allotted. The "Exhorters" were divided into two cate-gories—"Public" and "Private," and the terms of admission to the office were defined. There were to be Monthly Conferences on the local level, Quarterly Conferences taking in a wider area, and an Annual Conference that included the entire movement.
Moreover, Whitefield was urged to return for a further such meeting. The same men met at Watford again in three months' time, and at this gathering the Welsh and English branches of the movement were linked together, thus bringing into being the organization known as "The Calvinistic Methodist Association." Whitefield was appointed moderator for life, and Harris was to act in this capacity in his absence.
This was an historic achievement. In the prevailing assumption that Wesley was the leader in developing Methodist organization, we do well to notice that, as the Rev. Luke Tyerman (a strongly-Wesleyan historian) states, "It is a notable fact that the first Calvinistic Methodist Association was held eighteen months before Wesley held his first Methodist Conference."
In the carelessness with which men have dealt with Whitefield it has long been assumed that he had no ability as an organizer and that he formed no Societies. But now that we look further into the evidence we find the opposite to be true. We discover that his life was governed by order and planning and that he proved to be the first organizer of Methodism.