“I then retired to my lodgings, kneeled down, and gave thanks, with some friends. Afterwards, I went to the inn, prayed and returned thanks, with the witnesses; exhorted them to behave with meekness and humility to their adversaries; and sent them home rejoicing. In the evening, I preached on these words, ‘By this I know that Thou favourest me, since Thou hast not suffered mine enemy to triumph over me.’ Next morning, I set out for London.” We must return to Whitefield’s travels. When he left the rioters at Minchin-Hampton, on Saturday, July 23, 1743, he returned direct to Bristol; and, on the following day, “preached four times in the fields, to congregations as large as those at the beginning” of his career. On Saturday next ensuing, he came to Exeter, where he spent three days. He writes:―― “EXETER, _August 2, 1743_. “I preached, last Saturday night, to a great body of people. Several of the clergy attended, with whom Exeter abounds. Some went off; others stayed till I had done. All was quiet; and our Lord soon made way for Himself into the people’s hearts. “Yesterday evening, I preached, on Southernay Green, to upwards of ten thousand. It was just like a Moorfields congregation. God was with us of a truth. “The people were very desirous of my longer continuance here; but so many things concur to call me to London, that I leave Exeter to-morrow morning, and preach in my way to town. I am in my element when evangelizing.” One of the things which brought Whitefield, in such haste, to London, was the necessity of consulting his friends concerning the steps which ought to be taken in reference to the Hampton rioters; but there were also other matters scarcely of less importance. In the beginning of this year, 1743, Count Zinzendorf had declared war against Whitefield. He had heard him preach, and, in the plenitude of his power, had said to the young evangelist,――“You must first formally recant the _abominable doctrine_ of reprobation, so contrary to sound reason; and then preach openly _free grace_ in the blood of the Lamb, and an _election of grace_ as taught in the Scriptures, which is quite different from the doctrine of predestination which you teach; and if not, our Church must necessarily be opposed to you.”[64] Probably, Whitefield cared but little for Zinzendorf’s imperious censure; but, in the month of August, another incident occurred, which touched him more deeply.