THREE:On the 8th of February was fought the great and decisive battle of Sobraon, the name of the tte du pont, at the entrenched camp of the Sikhs, where all the forces of the enemy were now concentrated. The camps extended along both sides of the river, and were defended by 130 pieces of artillery, of which nearly half were of heavy calibre, and which were all served by excellent gunners. The British troops formed a vast semicircle, each end of which touched the river, the village of Sobraon being in the centre, where the enemy were defended by a triple line of works, one within another, flanked by the most formidable redoubts. The battle commenced by the discharge of artillery on both sides, which played with terrific force for three hours. After this the British guns went up at a gallop till they came within 300 yards of the works, where it was intended the assault should be delivered. Halting there, they poured a concentrated fire upon the position for some time. After this the assault was made by the infantry, running. The regiment which led the way was the 10th, supported by the 53rd Queen's and the 43rd and 59th Native Infantry. They were repulsed with dreadful slaughter. The post of honour and of danger was now taken by the Ghoorkas. A desperate struggle with the bayonet ensued; the Sikhs were overpowered by the brigades of Stacey and Wilkinson; but, as the fire of the enemy was now concentrated upon this point, the brave assailants were in danger of being overwhelmed and destroyed. The British Commander-in-Chief seeing this, sent forward the brigades of Ashburnham, as well as Smith's division, against the right of the enemy, while his artillery played furiously upon their whole line. The Sikhs fought with no less valour and determination than the British. Not one of their gunners flinched till he was struck down at his post. Into every gap opened by the artillery they rushed with desperate resolution, repelling the assaulting columns of the British. At length the cavalry, which has so often decided the fate of the day in great battles, were instrumental in achieving the victory. The Sappers and Miners having succeeded in opening a passage through which the horses could enter in single file, the 3rd Queen's Dragoons, under Sir Joseph Thackwell, got inside the works, quickly formed, and galloping along in the rear of the batteries, cut down the gunners as they passed. General Gough promptly followed up this advantage by ordering forward the whole three divisions of the centre and the right. It was then that the fighting may be said to have commenced in earnest. The struggle was long, bloody, and relentless. No quarter was given or asked; the Sikhs fighting like men for whom death had no terrors, and for whom death in battle was the happiest as well as the most glorious exit from life. But they encountered men with hearts as stout and stronger muscle, and they were at length gradually forced back upon the river by the irresistible British bayonet. The bridge at length gave way under the enormous weight, and thousands were precipitated into the water and drowned. But even in the midst of this catastrophe the drowning fanatics would accept no mercy from the Feringhees. Our losses amounted to 320 killed and 2,063 wounded. Of the European officers, thirteen were killed and 101 wounded. The loss of the Sikhs in the battle of Sobraon was estimated at from 10,000 to 13,000 men, the greater number being shot down or drowned in the attempt to cross the bridge. They left in the hands of the victors sixty-seven guns, 200 camel swivels, nineteen standards, and a great quantity of ammunition.In 1734 the Wesleys commenced their career as preachers to the people, and were soon followed by Whitefield. This may, therefore, be considered the date of the foundation of Methodism. None of them had any the remotest idea of separating from the Church, or founding new sects. The Wesleys made a voyage to Georgia, in America, and, on their return, found their little party not only flourishing in Oxford but in London, where they had a meeting-house in Fetter Lane. Whitefield, however, was the first to commence the practice of field-preaching, amongst the colliers at Kingswood, near Bristol; but in this he was soon imitated by Wesley. As they began to attract attention by the ardour of their preaching and the wonderful effect on the people, this became necessary, for speedily all church doors were closed against them. John Wesley had a peculiar genius for the construction of a new religious community, and he was ready to collect hints for its organisation from any quarter. The most prolific source of his ordinances for his new society was the system of the Moravians, whose great settlement at Herrnhuth, in Germany, he visited, and had much consultation with its head, Count Zinzendorf. From it he drew his class-meetings, his love-feasts, and the like. In framing the constitution of his society, Wesley displayed a profound knowledge of human nature. He took care that every man and woman in his society counted for something more than a mere unit. The machinery of class-meetings and love-feasts brought members together in little groups, where every one was recognised and had a personal interest. Numbers of men, who had no higher ambition, could enjoy the distinction of class-leaders. It did not require a man to go to college and take orders to become a preacher. Thomas Maxwell with Wesley, and Howel Harris with Whitefield, led the way from the plane of the laity into the pulpits of Methodism, and have been followed by tens of thousands who have become able if not learned, and eloquent if not Greek-imbued, preachers. Wesley divided the whole country into districts, into which he sent one or more well-endowed preachers, who were called circuit preachers, or round preachers, from their going their rounds in particular circuits. Under the ministry of these men sprang up volunteer preachers, who first led prayer-meetings, and then ascended to the pulpit in the absence of the circuit preachers, and most of them soon discovered unexpected talents, and edifying their own local and often remote or obscure little auditories, became styled local preachers. Out of these local preachers ever and anon grew men of large minds and fertilising eloquence, who became the burning and shining lights of the whole firmament of Methodism. It was Wesley's object not to separate from the Church, and it was only after his death that the Wesleyans were reckoned as Nonconformists.
