diff options
Diffstat (limited to 'old/69582-h/69582-h.htm')
| -rw-r--r-- | old/69582-h/69582-h.htm | 30276 |
1 files changed, 0 insertions, 30276 deletions
diff --git a/old/69582-h/69582-h.htm b/old/69582-h/69582-h.htm deleted file mode 100644 index b7c0743..0000000 --- a/old/69582-h/69582-h.htm +++ /dev/null @@ -1,30276 +0,0 @@ -<!DOCTYPE html> -<html xmlns="http://www.w3.org/1999/xhtml" xml:lang="en" lang="en"> -<head> - <meta charset="UTF-8" /> - <title> - The Project Gutenberg eBook of The Life and Times of the Rev. John Wesley, by Rev. L. Tyerman. - </title> - <link rel="icon" href="images/i_cover.jpg" type="image/x-cover" /> - <style> /* <![CDATA[ */ - -body { - margin-left: 10%; - margin-right: 10%; -} - -h1 -{ - margin-top: 2em; margin-bottom: 2em; - text-align: center; - font-size: x-large; - font-weight: normal; - line-height: 1.6; -} - - h2,h3 { - text-align: center; - clear: both; - } - -.half-title { - margin-top: 2em; margin-bottom: 2em; - text-align: center; - font-size: x-large; - font-weight: normal; - line-height: 1.6; - } - -div.chapter {page-break-before: always;} -h2.nobreak {page-break-before: avoid;} - -/* Paragraphs */ - -p {text-indent: 1em; - margin-top: .75em; - text-align: justify; - margin-bottom: .75em; - } - -.nind {text-indent: 0em;} -.psig {text-align: right; margin-right: 2em;} -.pdate {margin-left: 2em;} -.hang {text-align: justify; padding-left: 1.75em; text-indent: -1.75em;} -.pcont {text-align: justify; padding-left: 1.75em; - text-indent: -1.75em; font-size: 0.9em; margin-bottom: 0em;} - -p.drop-cap { - text-indent: 0em; -} - -p.drop-cap:first-letter -{ - float: left; - margin: 0.15em 0.1em 0em 0em; - font-size: 250%; - line-height:0.85em; } - - .x-ebookmaker p.drop-cap:first-letter -{ - float: left; - margin: 0em 0.1em 0em 0em; - font-size: 250%; - line-height:0.85em; -} - -hr { - width: 33%; - margin-top: 2em; - margin-bottom: 2em; - margin-left: 33.5%; - margin-right: 33.5%; - clear: both; -} - -hr.chap {width: 65%; margin-left: 17.5%; margin-right: 17.5%;} -hr.small {width: 25%; margin-left: 37.5%; margin-right: 37.5%;} -@media print { hr.chap {display: none; visibility: hidden;} } - - -table { - margin-left: auto; - margin-right: auto; - } -.brdr {border: 1px solid black; border-collapse: collapse; - font-size: .9em; } - -.standard { font-size: .9em; border-collapse: collapse; } -td, th {padding-left: 5px;} - -.tdl {text-align: left;} -.tdr {text-align: right;} -.tdc {text-align: center;} -.tdl_blr {text-align: left; border-left: 1px solid black; border-right: 1px solid black;} -.tdr_br {text-align: right; border-right: 1px solid black;} -.tdr_bt {text-align: right; border-top: 1px solid black;} -.tdr_brb {text-align: right; border-right: 1px solid black; border-bottom: 1px solid black;} -.tdc_blrb {text-align: center; border-left: 1px solid black; border-right: 1px solid black; - border-bottom: 1px solid black;} - -.pagenum { /* uncomment the next line for invisible page numbers */ - /* visibility: hidden; */ - position: absolute; - left: 92%; - font-size: smaller; - text-align: right; -} /* page numbers */ - -div.hangsection p {text-indent: -3em; margin-left: 3em;} - -.blockquote { - margin-left: 5%; - margin-right: 10%; -} - - - -.center {text-align: center;} - -.right {text-align: right;} - -.smcap {font-variant: small-caps;} -.allsmcap { text-transform:lowercase; } - -.fs3 {font-size: 90%;} - - -/* Images */ - -img {border: none; max-width: 100%} -.caption {font-size: smaller; font-weight: bold;} - -.figcenter { - margin: auto; - text-align: center; - page-break-inside: avoid; - max-width: 100%; -} - -/* Sidenotes */ - - .sidenote { - font-style: italic; - font-size: 80%; - max-width: 40%; - border: dashed 1px; - text-indent: 0em; - margin: .5em; - padding: .2em; - float: left; - clear: left; - } -/* Footnotes */ - - .footnotes {border: dashed 1px;} - - .footnote { - margin-left: 10%; - margin-right: 10%; - font-size: 0.9em; - } - -.footnote .label { - position: absolute; - right: 84%; - text-align: right; - } - -.fnanchor { - vertical-align: super; - font-size: .8em; - text-decoration: none; - white-space: nowrap - } - - -/* Poetry */ -.poetry-container {text-align: center;} -.poetry {text-align: left; margin-left: 5%; margin-right: 5%;} -/* uncomment the next line for centered poetry in browsers */ - .poetry {display: inline-block;} -.poetry .stanza {margin: 1em auto;} -.poetry .verse {text-indent: -3em; padding-left: 3em;} -/* large inline blocks don't split well on paged devices */ -@media print { .poetry {display: block;} } -.x-ebookmaker .poetry {display: block;} -.poetry .indent2 {text-indent: -2em;} - -/* Transcriber's notes */ - -.transnote { - background-color: #E6E6FA; - color: black; - font-size:smaller; - padding:0.5em; - margin-bottom:5em; - font-family:sans-serif, serif; - } - -/* Poetry indents */ -.poetry .indent0 {text-indent: -3em;} -.poetry .indent2 {text-indent: -2em;} -.poetry .indent8 {text-indent: 1em;} - -/* Illustration classes */ -.illowp100 {width: 100%;} -.illowe6_25 {width: 6.25em;} - - - - </style> - </head> -<body> -<p style='text-align:center; font-size:1.2em; font-weight:bold'>The Project Gutenberg eBook of The Life and Times of the Rev. John Wesley, Volume I (of 3), by Luke Tyerman</p> -<div style='display:block; margin:1em 0'> -This eBook is for the use of anyone anywhere in the United States and -most other parts of the world at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms -of the Project Gutenberg License included with this eBook or online -at <a href="https://www.gutenberg.org">www.gutenberg.org</a>. If you -are not located in the United States, you will have to check the laws of the -country where you are located before using this eBook. -</div> - -<p style='display:block; margin-top:1em; margin-bottom:0; margin-left:2em; text-indent:-2em'>Title: The Life and Times of the Rev. John Wesley, Volume I (of 3)</p> -<p style='display:block; margin-left:2em; text-indent:0; margin-top:0; margin-bottom:1em;'>Founder of the Methodists</p> -<p style='display:block; margin-top:1em; margin-bottom:0; margin-left:2em; text-indent:-2em'>Author: Luke Tyerman</p> -<p style='display:block; text-indent:0; margin:1em 0'>Release Date: December 19, 2022 [eBook #69582]</p> -<p style='display:block; text-indent:0; margin:1em 0'>Language: English</p> - <p style='display:block; margin-top:1em; margin-bottom:0; margin-left:2em; text-indent:-2em; text-align:left'>Produced by: Brian Wilson, Les Galloway, MFR and the Online Distributed Proofreading Team at https://www.pgdp.net (This file was produced from images generously made available by The Internet Archive/American Libraries.)</p> -<div style='margin-top:2em; margin-bottom:4em'>*** START OF THE PROJECT GUTENBERG EBOOK THE LIFE AND TIMES OF THE REV. JOHN WESLEY, VOLUME I (OF 3) ***</div> - - -<hr class="chap" /> - -<div class="transnote"> -<h3>Transcriber’s Notes</h3> - -<p>Obvious typographical errors have been silently corrected. All other spelling and -punctuation remains unchanged.</p> -</div> - -<div class="figcenter illowp100" id="i_frontis" style="max-width: 75em;">> - <img class="w100" src="images/i_frontis.jpg" alt="" /> - <div class="caption"><span class="smcap">John Wesley, M.A.</span></div> -</div> - -<p class="center">AGED FORTY.<br /> - -From a scarce Engraving published in 1743.<br /> - -Engraved by J. Cochran.</p> - -<div class="chapter"></div> - -<h1> -<small>THE</small><br /> - -LIFE AND TIMES<br /> - -<small>OF THE</small><br /> - -<span class="smcap">Rev.</span> JOHN WESLEY, M.A.,</h1> - -<p class="center">Founder of the Methodists.</p> - -<p class="center small">BY THE</p> - -<p class="center"><span class="smcap">Rev.</span> L. TYERMAN,</p> -<p class="center small"> -AUTHOR OF “THE LIFE AND TIMES OF REV. S. WESLEY, M.A.,”<br /> -(<i>Father of the Revds. J. and C. Wesley</i>).</p> - -<p class="center">IN THREE VOLUMES.<br /> - -VOL. I.</p> -<div class="figcenter illowe6_25" id="colophon"> - <img class="w100" src="images/colophon.jpg" alt="colophon" /> -</div> - -<p class="center">NEW YORK:<br /> -HARPER & BROTHERS, PUBLISHERS,<br /> -<small>FRANKLIN SQUARE</small>.<br /> -1872.</p> - - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> -<h2 class="nobreak" id="PREFACE">PREFACE.</h2> -</div> - - -<p><span class="smcap">Six</span> Lives of Wesley have been already published, besides -sketches almost innumerable. What then justifies the present -writer in publishing another?</p> - -<p>Hampson’s, ready for the press when Wesley died, is extremely -meagre, and was the work of an angry writer. Coke -and Moore’s, issued in 1792, was a hasty publication, written -<i>currente calamo</i>, to get possession of the market; and, like -most things done in haste, was exceedingly imperfect. -Whitehead’s, dated 1793-6, was composed in the midst of -disgraceful contentions, and was tinged with party feeling. -Southey’s, printed in 1820, has literary charms; but, unintentionally, -is full of errors, and, for want of dates and chronological -exactitude, is extremely confusing. Moore’s, published -in 1824, is the fullest and most reliable; but, to a great extent, -it is a mere reprint of Whitehead’s, given to the public about -thirty years previously. Watson’s, issued in 1831, was not -intended to supersede larger publications, but was “contracted -within moderate limits, and” avowedly “prepared -with special reference to general readers.”</p> - -<p>These are the chief Lives of Wesley. Smaller ones are too -numerous to be mentioned; and, besides that, they are not -<i>lives</i>, but <i>sketches</i>.</p> - -<p>The publications of Hampson, of Coke and Moore, of -Whitehead, and of Moore, have long been out of print. Two -Lives are still on sale,—Southey’s and Watson’s; but the -former is defective in details, and is incorrect and misleading; -and the latter, as already stated, was never meant to occupy -the place of a larger work.</p> - -<p>It has long been confessed that a Life of Wesley, worthy -of the man, is a desideratum. Hampson, Coke, Moore, and -Whitehead used, with a sparing hand, the materials which<span class="pagenum" id="Page_iv">[Pg iv]</span> -were already accessible to all, and added a few original -papers, for the preservation of which every one feels grateful. -Southey acknowledges that he “had no private sources of -information”; and, in the list of books from which his -materials were chiefly taken, we find nothing but what is in -the hands of most Methodist students. Watson says, he had -“the advantage of consulting unpublished papers”; but it -is not injustice to Watson, to say that very few of these -“unpublished papers” were embodied in his book.</p> - -<p>This is not ill natured depreciation of previous biographers, -all of whom I revere, and wish to honour. But any ordinary -reader, who will take the trouble, may easily perceive, that -the Lives of Wesley that have been published, during the -last seventy-six years, have contained no additional information -worth naming.</p> - -<p>In this interval, Wesley has yearly been growing in historic -fame, until he is now, among all parties,—Churchmen, -Methodists and Dissenters, papists, protestants and infidels, -statesmen, philosophers and men of letters,—one of the greatest -and most interesting studies of the age. The world wishes to -know something more respecting the man, who, under God, -was the means of bringing about the greatest reformation of -modern times. Since the publications of Whitehead, Coke -and Moore—his literary executors—innumerable letters and -other manuscripts have come to light; but no subsequent -biographer has used them. Besides, in the magazines, newspapers, -broadsheets, pamphlets, tracts, and songs, published -during Wesley’s lifetime, there is a mine of biographical -material incalculably rich; but, hitherto, no one has taken the -trouble to delve and to explore it.</p> - -<p>Ought this apathy and negligence to continue longer? Is -it right to keep the world, the church, and especially the -Methodists, in ignorance of what exists concerning one of the -most remarkable men that ever lived? I think not; and, -hence, as no one else attempted it, I have done my best to -collect these scattered facts, and to give them to the public in -the following volumes.</p> - -<p>For seventeen years, materials have been accumulating in<span class="pagenum" id="Page_v">[Pg v]</span> -my hands. My own mass of original manuscripts is large. -Thousands of Methodist letters have been lent to me. -Hundreds, almost thousands, of publications, issued in Wesley’s -lifetime, and bearing on the great Methodist movement, have -been consulted. Many of Wesley’s letters, hitherto published -only in periodicals, or in scarce books, have been used; and -not a few that, up to the present, have never yet appeared -in print. To mention all who have rendered me generous -assistance is almost impossible; but I cannot deny myself -the pleasure of naming the late Rev. Joseph Entwisle, Mr. -Joseph Miller, of Newcastle, Mr. George Stevenson, of -Paternoster Row, and last, but not least, the Rev. Elijah -Hoole, D.D., for the ready access he gave me to the collection -of manuscripts in the Wesleyan Mission House.</p> - -<p>My greatest difficulty has been, not the want of materials, -but that of making selections, and of giving in a condensed -form all that I thought important. Nothing, likely to be of -general interest, has been withheld. Nothing, derogatory to -the subject of these memoirs, has been kept back. Whatever -else the work may be, it is <i>honest</i>.</p> - -<p>I have tried to make Wesley his own biographer. I have -not attempted what may be called the <i>philosophy</i> of -Wesley’s life. I leave that to others. As a rule, intelligent -readers wish only to be possessed of facts. They can form -their own conclusions; and care but little about the opinions -of those by whom the facts are collected and narrated. The -temptation to moralise has oft been great; but I have -tried to practise self denial. Wesley was not a <i>designing</i> man: -cunning he had none: he was a man of one idea: his -sole aim was to save souls. This was the philosophy of his -life. All his actions had reference to this. He had no preconceived -plans; and, hence, it is needless to speculate about -his motives. The man is best known by what he <i>did</i>; not -by what philosophers may suspect he <i>thought</i>. Holding these -opinions, my one object has been to collect, collate, and -register unvarnished facts; and I hope I have not altogether -failed.</p> - -<p>Much that is false, or erroneous, concerning Wesley, has<span class="pagenum" id="Page_vi">[Pg vi]</span> -been published; and it would have been an easy task to have -refuted not a few of the statements which even Methodists as -well as others have been accustomed to receive without gainsaying; -but I had no room for this. Besides, I had no wish -to assume the part of a controversialist. Comparison will -show, that, in several instances, I differ from previous biographers; -but I would rather that the reader should discover -this for himself, than that I should state it. It may savour -of unpardonable temerity to disagree with the distinguished -men who have gone before me; but, if attacked, I am prepared -to defend the ground that I have taken. To avoid -encumbering the margin, I have omitted thousands of -references; but I have them, and can give them, if required.</p> - -<p>The work has been arduous; but it has been a work of -love. I have not done what I wished, but what I could. A -more literary and philosophic writer might have been employed; -but no labour has been spared in pursuit of facts, -and there has been no tampering with honour and honesty -in stating them.</p> - -<p>The Portrait inserted in Vol. I. is taken from an exceedingly -scarce engraving, published in 1743, and made from a -painting by J. Williams. It is more than probable that this -was the first likeness of Wesley ever taken.</p> - -<p>I only add, that I hope the reader will find the general -Index at the end of Vol. III. to be accurate and useful.</p> - -<p class="psig"> -L. TYERMAN.</p> -<p class="pdate"> -<span class="smcap">Clapham Park</span>,<br /> -<i>July 5th, 1870</i>.</p> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> -<p><span class="pagenum" id="Page_vii">[Pg vii]</span></p> - -<h2 class="nobreak" id="GENERAL_CONTENTS">GENERAL CONTENTS.</h2> -</div> - - -<p class="center"><a href="#INTRODUCTION">INTRODUCTION</a>.</p> -<p class="pcont"> -Methodism, its Greatness—Christianity during the first two centuries—Lutheran -Reformation—Statistics of “<i>Wesleyan</i>” Methodism—Welsh -Calvinistic Methodists—Countess of Huntingdon’s -Connexion—Methodist New Connexion—Band Room Methodists—Primitive -Methodists—Bible Christians—Primitive Methodists -in Ireland—United Methodist Free Churches—Wesleyan Reform Union—Other -Methodist Bodies—Methodists in America—Other -Churches benefited by Methodism—Sunday Schools—Bible Society—London -and Church Missionary Societies—Tract Societies—Dispensaries—Strangers’ -Friend Society—Chapels—Newspapers—An -immense Organisation, and its Results</p> -<p class="right">1-13</p> - - -<p class="center"><a href="#CHAPTER_I">CHAPTER I.</a></p> - -<p class="center fs3">WESLEY AT HOME, AT SCHOOL, AND AT COLLEGE. -<br /> -1703-1725.</p> -<p class="pcont"> -Wesley’s Birth—The Wesley Family—Fire at Epworth—Teaching -of Wesley’s Mother—Wesley’s Seriousness—Wesley at the Charterhouse—Ambition—Backsliding—Ghosts—Original -Letter—Wesley -at Oxford—A thankful Janitor—Wesley Ill and in Debt—Original -Letters—Dr. Cheyne—Original Letters—Wesley wishes to become -a Minister—Letters respecting this—Wesley finds his <i>first religious</i> -Friend—Thomas à Kempis and Jeremy Taylor—Wesley begins his -Journal—Turning point in Wesley’s history—Original Letter—Other -Letters</p> -<p class="right">15-41</p> - - -<p class="center"><a href="#CHAPTER_II">CHAPTER II.</a></p> - -<p class="center fs3">WESLEY’S ORDINATION, ETC. -<br /> -1725-1729.</p> -<p class="pcont"> -State of England—Dr. Potter—Wesley and Voltaire—Wesley’s First -Sermon—A Funeral Sermon—Elected Fellow of Lincoln College—Letter -from his Father—Letters to his Brother Samuel—At Epworth -and Wroote—Writing Poetry and Hymns—Elected Greek -Lecturer—His <i>first</i> Convert—Robert Kirkham—Courtship—William -Law—Methodist Doctrines—The Mystics—Wesley becomes -M.A.—Gets rid of unprofitable Friends—Plan of Studies—Becomes -his father’s Curate—Ordained a Priest—Wroote—Wesley recalled -to Oxford<span class="pagenum" id="Page_viii">[Pg viii]</span></p> -<p class="right"> 42-59</p> - -<p class="center"><a href="#CHAPTER_III">CHAPTER III.</a></p> - -<p class="center fs3">OXFORD METHODISM, ETC. -<br /> -1729-1735.</p> -<p class="pcont"> -Distinguished Men—National Immorality—Methodism needed—Infidelity -at Oxford—First Methodists at Oxford—Their Daily Life—Nicknames—Gambold -on Wesley—A Starving Girl—Early Rising—Earnest -Piety—Wesley has the offer of a Curacy—His Correspondence -with Mary Granville—A Query—Wesley’s Walk to -Epworth—Methodist Sacramentarian Theory—Letter from Mr. -Clayton—Methodism attacked in <i>Fogg’s Weekly Journal</i>—First -printed Defence of Methodism—Wesley’s Sermon before the University—First -Publication—Female Methodists at Oxford—High -Churchism—Wesley urged to become his father’s Successor—Correspondence -respecting this—Wesley’s last Letter from his Father—Application -for Epworth Rectory—Whitefield—Wesley’s Publications</p> -<p class="right">60-107</p> - - -<p class="center"><a href="#CHAPTER_IV">CHAPTER IV.</a></p> - -<p class="center fs3">MISSION TO GEORGIA. -<br /> -1735-1737.</p> -<p class="pcont"> -Dispersion of Oxford Methodists—James Hutton—Dr. Burton—Oglethorpe—Emigrants -to Georgia—Saltzburghers—Other Georgian -Emigrants—America in 1735—Wesley’s Reasons for going to -Georgia—Letter to his Brother Samuel—Fellow Voyagers—Daily -Life on Shipboard—Detention at Cowes—Covenant in the Isle of -Wight—Ingham on the Moravians—The Voyage—Savannah—Indians -of Georgia—Spangenberg meets Wesley—Tomo-Chichi—Wesley -on the Moravians—Begins his Ministry in Georgia—A -large Parish—C. Wesley and Ingham in hot water—Wesley and -Delamotte at Frederica—C. Wesley returns to England—Original -Letters to Wesley from Richard Morgan, Sir John Thorold, and -William Chapman—Wesley on the Mystics—Delamotte’s School—Ingham’s -Return to England—Wesley on Missionaries—Oglethorpe -in Trouble—Original Letters to Wesley—Wesley’s cheerful Religion—Life -at Savannah—A Bad Woman—Wesley goes Barefoot—Whitefield -thinks of becoming Bishop—Wesley wants Helpers—Thomas -Causton—Miss Hopkey—Unfriendly Rumours—Extracts -from Wesley’s unpublished Journal—Proposed Marriage—High -Churchism—An Excommunication—Wesley Arrested—Letter to -Mrs. Williamson—Extracts from Wesley’s private Journal—List of -Grievances—Further Facts from Wesley’s manuscript Journal—Findings -of the Jury—Wesley Superseded—Immense Labours—Great -Excitement in Savannah—Wesley’s Farewell Sermons—Departure—In -a Swamp—Companions—Sets sail for England—Storms -encountered—Wesley on Conversion, Faith, etc.—Wesley’s -Mission to Georgia not a Failure<span class="pagenum" id="Page_ix">[Pg ix]</span></p> -<p class="right">108-170</p> - -<p class="center"><a href="#CHAPTER_V">CHAPTER V.</a></p> - -<p class="center fs3">WESLEY IN TRANSITION. -<br /> -1738.</p> -<p class="pcont"> -Whitefield goes to Georgia—He returns to England—Crime and -Criminals—Wesley’s Labours in 1738—Wesley <i>almost a Christian</i>—Doctrines -which Wesley was taught by Bohler—When and how -was Wesley converted?—Peter Bohler—Wesley in heaviness—His -Sermon on “Salvation by Faith”—Doctrines which gave birth -to Methodism—Wesley in search of Truth—A petulant Letter to -William Law—Further Correspondence—Moravian Follies—Mrs. -Hutton and her Lodgers—Correspondence with Samuel Wesley—Strange -Confessions—Wesley in a Labyrinth—He becomes a -member of the Moravian Society—Rules of Fetter Lane Society—Wesley -goes to Germany—Watteville—Cologne—Marienborn—Wesley, -under Zinzendorf’s management, turns gardener—Herrnhuth—Christian -David—Experiences of Herrnhuthers—Their Daily -Life—Wesley returns to London—Letters to the Herrnhuthers and -Zinzendorf—Wesley and Bishop Gibson—William Warburton—First -Sermons against the Methodists—Wesley’s Rules for Band -Societies—His first Hymn-Book</p> -<p class="right">171-211</p> - - -<p class="center"><a href="#PART_II">PART II.</a></p> - -<p class="center fs3"><a href="#y1739">1739.</a></p> -<p class="pcont"> -London in 1739—Moorfields—Metropolitan Depravity—Provincial -ditto—Religious Revival in New England—Howel Harris and the -Revival in Wales—Great Religious Movement in Scotland—Wesley -shut out of Churches—Unpublished Letter from Wesley to -Whitefield—A <i>Fracas</i> at St. Margaret’s, Westminster—Whitefield -begins Out-door Preaching—Remarkable Lovefeast in Fetter -Lane—A Conference at Islington—Haziness—Interviews with -Bishops—Wesley’s Labours in London—Answers to Prayer—Original -Letter from Whitefield to Wesley—Wesley becomes an -Out-door Preacher—Sermons preached by Wesley in 1739—Reasons -assigned for Out-door Preaching—Methodist Congregations—“Beau” -Nash and Wesley—Persecution—The <i>Scots -Magazine</i>—Rev. Ralph Skerrett, D.D.—Rev. John Wilder, M.A.—Rev. -Charles Wheatley, M.A.—Rev. Henry Stebbing, D.D.—Rev. -Joseph Trapp, D.D.—Rev. Tristam Land, M.A.—Whitefield -Abused—Rev. Josiah Tucker—Bishop Gibson—Whitefield’s -Reply to Gibson—Wesley and the Bishop of -Bristol—Another Attack on Whitefield—The <i>Weekly Miscellany</i>—“The -Methodists, a Burlesque Poem”—Rev. James Bate, -M.A.—Doddridge on the Methodists—Rev. Joseph Williams,<span class="pagenum" id="Page_x">[Pg x]</span> -of Kidderminster, and C. Wesley—“Religious Societies”—Strange -Scenes at Bristol, Kingswood, and London—Whitefield -respecting them—C. Wesley Condemns them—Rev. Ralph Erskine -and others, concerning them—Wesley’s Opinion—Kingswood—Kingswood -School—First Methodist Chapel Built—The London -Foundery—John Cennick, Methodism’s first Lay Preacher—Lay -Preaching—Partly unpublished Letter from Whitefield to Wesley—Moravian -Heresies—First Methodist Society Founded—Adventures—Differences -between Wesley and the Clergy—Wesley and -his Mother—Death of Wesley’s Brother, Samuel—Wesley’s -Publications in 1739</p> -<p class="right">213-291</p> - - -<p class="center fs3"><a href="#y1740">1740.</a></p> -<p class="pcont"> -Wesley Robbed—Visit to the Thieves—Strange Occurrences at -Bristol—Happy Deaths—The Wesleys at Bristol and Kingswood—Philip -Henry Molther—Letters by Molther and James Hutton—Work -done by the Moravians—Hutton attacks Wesley—Wesley -and the Moravians—Rev. George Stonehouse—Original -Letter from Ingham to Wesley—Moravian Disputes—Wesley -Expelled from Moravian Pulpits—Wesley’s Letter to the Herrnhuthers—Another -Bone of Contention—Unpublished Letter from -Whitefield to Wesley—Calvinian Correspondence—Wesley’s Sermon -on “Free Grace”—Pamphlets for and against it—Howel -Harris on Calvinism—Whitefield’s Answer to “Free Grace”—Whitefield -and Wesley separate—Anti-Methodist Publications—Thomas -Whiston, A.B.—Rev. Zachary Grey, LL.D.—Aquila -Smyth—The <i>Weekly Miscellany</i>—Rev. Alexander Garden—“The -Expounder Expounded”—“The Imposture of Methodism Displayed”—Other -Publications—Dr. Daniel Waterland—Μεθοδεια—Brutal -Treatment—Wesley’s Success and Activity—First Watch-night -Meeting—Wesley’s Publications in 1740</p> -<p class="right">292-335</p> - - -<p class="center fs3"><a href="#y1741">1741.</a></p> -<p class="pcont"> -Whitefield Itinerating—C. Wesley and the Moravians—Wesley -among the Moravians in the Midland Counties—Interview with -Zinzendorf—Lady Huntingdon and C. Wesley—Methodism’s first -Martyr—Whitefield in Trouble—Wesley and John Cennick—The -first Methodist Schism—The first Methodist Newspaper—Wesley’s -Calvinistic Concessions—Attempted Reunion—Wesley and his -Societies—Methodist Visitors—Methodist Tickets—Triumphant -Deaths—Persecution—The <i>Scots Magazine</i>—The <i>Gentleman’s -Magazine</i>—The <i>Weekly Miscellany</i>—Proposed Methodist Edifice -on Blackheath—Horrible Outrages—Wesley Preaches before -Oxford University—Seriously Ill—Pamphlets against Methodism—William -Fleetwood—Joseph Hart—Arthur Bedford, M.A.—Wesley’s -Publications in 1741<span class="pagenum" id="Page_xi">[Pg xi]</span></p> -<p class="right">336-368</p> - -<p class="center fs3"><a href="#y1742">1742.</a></p> -<p class="pcont"> -Wesley’s Defence of his Lay Preachers—Whitefield Preaching in -Moorfields—Wesley and Whitefield Reunited—Bitter Attacks on -Whitefield in Scotland—Rev. Henry Piers—Formation of Methodist -Classes—Wesley’s first Visit to the North—Miss Cooper—Wesley -at Bristol—Newcastle on Tyne in 1742—Wesley Preaching -there—At Epworth—Wesley and John Whitelamb—Death of -Wesley’s Mother—Charles Caspar Graves—C. Wesley forms a -Methodist Society at Newcastle—Wesley’s “Orphan House”—Dross -mixed with Gold—Persecution—Wesley’s Publications in -1742—Methodist Singing</p> -<p class="right">369-400</p> - - -<p class="center fs3"><a href="#y1743">1743.</a></p> -<p class="pcont"> -Incidents in Wesley’s Travels—Organisation of Calvinistic Methodists—Newcastle -Circuit—Comedy turned into Tragedy—Wesley -repelled from the Lord’s Supper—A Magdalen at Grimsby—Terrible -Riots in Staffordshire—“Honest Munchin”—Cornwall—C. -Wesley at St. Ives—A Trine Conference proposed—Wesley -Pastoralizing—Two more London Chapels taken—Methodist -Stewards—Methodist Income—Letter from Wesley to his Sister -Emily—Persecutions—Wesley to a northern Pamphleteer—Rev. -John Andrews, M.A.—“A fine Picture of Enthusiasm”—“The -Methodist Unmasked”—Rules of the Methodist Societies—“Thoughts -on Marriage”—“Instructions for Children”—“Earnest -Appeal”</p> -<p class="right">401-436</p> - - -<p class="center fs3"><a href="#y1744">1744.</a></p> -<p class="pcont"> -Whitefield’s Labours—Threatened French Invasion—Methodist -Loyalty—Troubles—First Methodist Conference—Wesley’s Last -Sermon before the Oxford University—Dr. Kennicott on Wesley—Cornish -Persecution—Bishop Gibson attacks the Methodists—The -Rev. Thomas Church’s “Expostulatory Letter”—Foul Foamings -of a “Gentleman of Pembroke College”—Bishop of Lichfield’s -“Charge against Enthusiasm”—Presentment at Brecon Assizes—A -Three Months’ Journey—Scene in Laneast Church—Strange and -stirring Incidents—Wesley’s Lay Preachers—Christian Perfection—Rules -of Band Societies—Wesley’s Publications in 1744—Wesley -on Revivals of Religion</p> -<p class="right">437-469</p> - - -<p class="center fs3"><a href="#y1745">1745.</a></p> -<p class="pcont"> -Persecution in Cornwall—Persecution in other places—Rev. John -Maud, M.A.—The <i>Craftsman</i>—Rev. Dr. Stebbing—Dr. Zachary -Grey again—The Moravians publicly disown Wesley—Rev. -Thomas Church, A.M.—Wesley on the Moravians—William -Cudworth—A Rough Journey—Wesley’s Manifesto defining his -relationship to Church and State—A Popish Priest becomes -Wesley’s Guest—Methodism in Osmotherley—A Cornish Terma<span class="pagenum" id="Page_xii">[Pg xii]</span>gant—Terrible -National Excitement—Panic at Newcastle—Wesley’s -Letter to the Mayor of Newcastle—Troops on Newcastle -Moor—Wesley preaching to Soldiers—Wesley’s High Churchism—Conference -of 1745—Wesley’s Publications in 1745—Wesley on -the Sacrament, the Sabbath, Swearing, Drunkenness, etc.—Wesley -unawares becomes Rich</p> -<p class="right">470-505</p> - - -<p class="center fs3"><a href="#y1746">1746.</a></p> -<p class="pcont"> -Whitefield ranging in American Woods—C. Wesley jubilant in -Labour and Danger—John Nelson at Nottingham—Lord King -makes Wesley a Dissenter—Wesley attends the Conference of the -Calvinistic Methodists—Vincent Perronet—A Ten Days’ Ride—Wesley -accused of Falsehood—Methodist Preachers—Books to be -read by them—Antinomianism—Settlement of Methodist Chapels—Wesley -forms a “Tea”-total Society—Twelve young men in -Wales—Wesley opens a Dispensary—Conference of 1746—An -Autobiographical Hymn—Wesley’s Publications in 1746</p> -<p class="right">506-534</p> - - -<p class="center fs3"><a href="#y1747">1747.</a></p> -<p class="pcont"> -Letter from Whitefield to Wesley on Union—Howel Harris—Joseph -Williams—Thomas Adams—James Relly—Herbert Jenkins—John -Edwards—Persecution at Devizes—Wesley going North—Grace -Murray—Jeannie Keith—Methodism’s first “Theological Institution”—Wesley -coming South—William Darney’s Societies—Methodism -begun in Manchester—John and Alice Crosse—Methodism -at Northwich—Rev. R. T. Bateman—Wesley’s “Poor House”—Wesley’s -Foundery School—Wesley’s Lending Society—Wesley’s -huge Income—Conference of 1747—Wesley in Cornwall—Methodism -begun in Ireland—Swaddlers—Poor Lodgings—Irish -Hymn-Book—Westley Hall’s Infamy—Wesley’s Publications -in 1747</p> -<p class="right">535-564</p> - - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> -<p><span class="pagenum" id="Page_1">[Pg 1]</span></p> - -<h2 class="nobreak" id="INTRODUCTION">INTRODUCTION.</h2> -</div> -<hr class="small" /> -<p class="center"><i>METHODISM: ITS GREATNESS.</i></p> - - -<p class="drop-cap">IS it not a truth that Methodism is the greatest fact in the -history of the church of Christ? Methodism has now -existed one hundred and thirty years. Is there any other -system that has spread itself so widely in an equal period? -We doubt it.</p> - -<p>In the first two centuries of the Christian era, during a -great part of which men were blessed with plenary inspiration, -and miracles were wrought, the Christian religion sprung up -in Judæa, Samaria, and Galilee. Churches were raised at -Antioch, in the beautiful isle of Cyprus, in the neighbouring -provinces of Pamphylia, and Pisidia, and Lycaonia, and -Galatia, and Phrygia, and, in fact, throughout Asia Minor -in general. Berea, Philippi, Thessalonica, Athens, Corinth, -and other cities in Greece, were visited with the light of truth. -Christianity then spread through a large portion of other -parts of the Roman empire, and reached as far as even -Lyons in France.</p> - -<p>This was marvellous success; but, as it respects geographical -extent, the spread of Methodism is more marvellous. -The Roman empire embraced the whole of the places above -mentioned. It extended three thousand miles in length and -two thousand miles in breadth, and comprised the most fertile -and best cultivated part of the known world. Its limits were -the Atlantic on the west; the Rhine and Danube on the -north; the Euphrates on the east; and the deserts of Arabia -and Africa on the south. This was a vast area; but, compared -with that over which Methodism has spread itself during -the last hundred and thirty years, it is insignificantly small. -If Methodism does not exist in Palestine, Asia Minor, Arabia,<span class="pagenum" id="Page_2">[Pg 2]</span> -Greece, or Egypt, it exists in Britain, France, Germany, -Switzerland, Italy, Spain, Denmark, Norway, Sweden, and -Africa: and, passing to other regions which the Romans never -trod, it has long since entered India and Ceylon; it has -already won its triumphs in the flowery land of the Chinese; -it has a vast multitude of adherents in Australia, and the -islands of the Pacific Ocean; in the West Indies its converts -are numbered by tens of thousands; while in America it has -diffused its blessings from the most remote settlements of -Canada in the north to the Gulf of Mexico in the south, and -from Nova Scotia in the east to California in the west.</p> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent0">“See how great a flame aspires,</div> - <div class="verse indent2">Kindled by a spark of grace;</div> - <div class="verse indent0">Jesu’s love the nations fires,</div> - <div class="verse indent2">Sets the kingdoms on a blaze.”</div> - </div> -</div> -</div> - -<p>Take another epoch of the church’s history—the Reformation, -begun by Luther, in the year 1517. This immense -revival of truth and godliness, in the midst of a corrupted -church, established itself in many parts of the German empire, -where it continues to the present day. It was propagated in -Sweden by one of Luther’s disciples, Olaus Petri. In Denmark, -it was spread by Martin Reinard and Carlostadt. In -France, it found a patroness in Margaret, Queen of Navarre. -In Switzerland, John Calvin became famous as one of its great -apostles. It made considerable progress in Spain, Hungary, -Bohemia, and Poland. In the Netherlands, upwards of a -hundred thousand persons were cruelly put to death because -of their embracing it. In all the provinces of Italy, but more -especially in the territories of Venice, Tuscany, and Naples, -great numbers of people, of all ranks, were led by it to express -an aversion to the Papal yoke. In Spain, not a few embraced -it, and even Charles V. himself is presumed to have died a -Protestant. In England, Henry VIII. unintentionally helped -it forward by usurping the chair of church supremacy, hitherto -occupied by his holiness the Pope; while his only son, King -Edward VI., was its brightest ornament, and, in some respects, -its most effectual support. In Ireland, George Brown, Archbishop -of Dublin, pulled down images, destroyed relics, and -purged the churches within his diocese from superstitious rites. -While in Scotland, John Knox, a disciple of Calvin, launched<span class="pagenum" id="Page_3">[Pg 3]</span> -his thunders against the Vatican, until he shook it to its base; -and, at last, Queen Elizabeth, by an army, put an end to -Popery in the whole of the Caledonian kingdom.</p> - -<p>This was a glorious and wide-spread work, the blessed -results of which will be felt to the latest generations. But -compare it with Methodism, and say which, in the same -number of years, made the greater progress, and established -itself in the widest extent of country. It is no disparagement -to the Protestant Reformation to affirm that, in this respect, -Methodism is immensely its superior.</p> - -<p>Look at this religious system as it now exists. The -“Methodist,” or parent “Conference,” employs in Great -Britain and Ireland 1782 regular ministers. Besides these, -there were, in 1864, in England only, 11,804 lay preachers, -preaching 8754 sermons every sabbath-day. In the same -year, the number of preaching places in England only, was -6718, and the number of sermons preached weekly, by -ministers and lay preachers combined, was 13,852.<a id="FNanchor_1" href="#Footnote_1" class="fnanchor">[1]</a> To these -must be added the lay preachers, preaching places, etc., in -Wales, Scotland, Ireland, Shetland, and the Channel Islands. -The number of church members in Great Britain and Ireland -is 365,285, with 21,223 on trial; and, calculating that the -hearers are three times as numerous as the church members, -there are considerably more than a million persons in the -United Kingdom who are attendants upon the religious services -of the <i>parent</i> Conference of “the people called Methodists.” -Some idea of their chapel and school property may -be formed from the fact that, during the last seven years, -there has been expended, in Great Britain only, in new erections -and in reducing debts on existing buildings, £1,672,541; -and, towards that amount of expenditure, there has been -actually raised and paid (exclusive of all Connexional collections, -loans, and grants) the sum of £1,284,498. During -the ten years, from 1859 to 1868 inclusive, there was raised -for the support of the foreign missions of the Connexion -£1,408,235; and, if to this there be added the amount of the -Jubilee Fund, we find more than a million and a half sterling<span class="pagenum" id="Page_4">[Pg 4]</span> -contributed during the decade for the sustenance and extension -of the Methodist work in foreign lands. The missions -now referred to are carried on in Ireland, France, Switzerland, -Germany, Italy, Gibraltar, India, Ceylon, China, South -and West Africa, the West Indies, Canada, Eastern British -America, Australia, and Polynesia. In these distant places, -the committee having the management of the missions employ -3798 paid agents, including 994 who are regularly ordained, -and are wholly engaged in the work of the Christian ministry. -Besides these, there are about 20,000 agents of the Society -(as lay preachers, etc.), who are rendering important service -gratuitously; while the number of church members is 154,187, -and the number of attendants upon the religious services -more than half a million. Space prevents a reference to the -other institutions and funds of British Methodism, except -to add that, besides 174,721 children in the mission schools, -the parent Connexion has in Great Britain 698 day-schools, -efficiently conducted by 1532 certificated, assistant, and pupil -teachers, and containing 119,070 scholars; also 5328 Sunday-schools, -containing 601,801 scholars, taught by 103,441 persons -who render their services gratuitously; and that the -total number of publications printed and issued by the English -Book Committee only, during the year ending June 1866, -was four millions one hundred and twenty-two thousand eight -hundred, of which nearly two millions were periodicals, and -more than a quarter of a million were hymn-books.</p> - -<p>These statistics are significant of great facts. At a moderate -computation, there are at least two millions of persons -regularly worshipping in the chapels, schools, etc., of the original -body of “the people called Methodists.”</p> - -<p>Leaving what is sometimes called the “Old Connexion,” we -proceed to glance at the <i>branches</i> of the Methodist family.</p> - -<p><i>The Welsh Calvinistic Methodists.</i>—The societies of this -section of Methodists were founded by Howel Harris, an early -friend and companion of Wesley and Whitefield, and principally -exist in Wales. At the census of 1851, they had 828 -chapels, capable of accommodating about 212,000 persons, -and which had cost nearly a million sterling. In 1853 they -had 207 ministers, 234 lay preachers, and 58,577 church -members.<span class="pagenum" id="Page_5">[Pg 5]</span></p> - -<p><i>The Countess of Huntingdon’s Connexion.</i>—In 1748 Whitefield -became the chaplain of the Countess of Huntingdon, -who, by his advice, assumed a kind of leadership over his -followers, erected chapels, engaged ministers or laymen to -officiate in them, and afterwards founded a college at Trevecca, -in Wales, for the education of Calvinistic preachers. At her -death, the college was transferred to Cheshunt, and there it -still exists. Although the name “Connexion” continues to -be used, the Congregational polity is practically adopted; and, -of late years, several of the congregations have become, in -name as well as virtually, Congregational churches. The -number of chapels, mentioned in the census of 1851, as -belonging to this Connexion, was 109, containing accommodation -for 38,727 persons, and the attendance on the census -Sunday was 19,159.<a id="FNanchor_2" href="#Footnote_2" class="fnanchor">[2]</a></p> - -<p><i>The Methodist New Connexion</i> was formed in the year 1797; -the principal, if not only difference, between it and the parent -body, being the different degrees of power allowed in each -communion to the laity. At the Conference of 1869, the -New Connexion had, at home and abroad, 260 ministers, and -35,706 church members.</p> - -<p><i>The Band Room Methodists</i> had their origin in Manchester, -in 1806. Their chief leaders were John and E. Broadhurst, -Holland Hoole, Nathaniel Williamson, and Thomas Painter. -Of the earnestness of these godly men there can be no -question; but, as in the case of many who have been called -revivalists, their zeal was often boisterous and irregular, and -sometimes obstinate. Their meetings were chiefly held in what -was known as the Band Room, in North Street. Their chief -faults were admitting persons to band meetings without -showing their society tickets; having penitent benches and -noisy prayer-meetings; holding cottage services; and, lastly -and especially, acting independently of leaders’ meetings. -The Band Room Methodists still exist; but are now called, -“The United Free Gospel Churches.” They hold annual -conferences; have fifty-nine churches, chiefly in Lancashire -and Yorkshire; and differ from the parent Connexion, not in -doctrines, but in having no paid ministers.</p> - -<p><span class="pagenum" id="Page_6">[Pg 6]</span></p> - -<p><i>The Primitive Methodists</i> sprang up in Staffordshire in -1810. The doctrines they teach are precisely similar to those -of the original Connexion. At the conference of 1868 they -had, at home and abroad, 943 ministers, about 14,000 lay -preachers, nearly 10,000 classleaders, 3360 connexional -chapels, 2963 rented chapels and rooms for religious worship, -3282 Sunday-schools, above 40,000 Sunday-school teachers, -258,857 Sunday-school scholars, and 161,229 church members.</p> - -<p><i>The Bible Christians</i>, sometimes called “Bryanites,” were -founded by William O’Bryan, a Wesleyan local preacher, in -Cornwall, in 1815. They principally exist in Cornwall and -the West of England, but also have mission stations in the -Channel Islands, the United States, Canada, Prince Edward’s -Island, and Australia. Like the parent Connexion they have -class-meetings, circuits, district-meetings, and a Conference. -Their statistics, for 1869, are about 700 chapels and 300 other -preaching places, 254 ministers, 1759 lay preachers, 44,221 -Sunday-school scholars, 8913 Sunday-school teachers, and -26,241 full and accredited church members.</p> - -<p><i>The Primitive Methodists in Ireland</i> seceded from the -parent body in 1817. At that time the Irish Conference, at -the urgent request of many of the Irish societies, agreed that -the ministers in full connection should administer the sacraments -of baptism and the Lord’s supper, in circuits making -proper application to that effect. This occasioned great commotion. -A number of leaders and local preachers assembled -at Clones, in the beginning of 1817, and formed themselves -into a separate Connexion, the only difference between them -and their quondam friends being, that their ministers should -not administer baptism and the Lord’s supper, but should -leave their societies at perfect liberty to partake of those -sacraments in the churches to which they respectively belonged. -In 1816 there were in Ireland 28,542 members of -society; but in two years, and in consequence of this senseless -schism, that number was reduced to 19,052. The new body -took the name of Primitive Methodists, and still continue a -separated people on the one principle already mentioned. In -1861, they had in Ireland, 61 circuits, 85 ministers, and 14,247 -members of society.</p> - -<p><i>The United Methodist Free Churches</i> are an amalgamation<span class="pagenum" id="Page_7">[Pg 7]</span> -of three different secessions from the original Connexion, -1. The Protestant Methodists, who were formed into a distinct -body in 1828, when upwards of 1000 members separated from -the Leeds societies, because of the proceedings of the special -district-meeting convened to settle the disputes arising out of -the introduction of an organ into Brunswick Chapel. 2. The -Wesleyan Methodist Association, which sprung out of the -controversy in 1834, concerning the then proposed Theological -Institution. 3. The Reformers, who were expelled, or who -seceded, during the terrible agitation which occurred in -1849. These amalgamated bodies have, in 1869, ministers, -312; lay preachers, 3445; chapels, 1228; Sunday-scholars, -152,315; church members, 68,062.</p> - -<p><i>The Wesleyan Reform Union</i> consists of those Reformers of -1849 who refused to amalgamate with the United Methodist -Free Churches. In 1868, the Union had 20 ministers, 608 -lay preachers, 276 chapels and preaching places, 580 classleaders, -18,475 Sunday-scholars, and 9393 church members.</p> - -<p>The above comprise all the Methodist bodies now existing -in the United Kingdom. Some others have occasionally -sprung up, such as the <i>Tent Methodists</i>, the <i>Independent -Methodists</i>, etc.; but they are now either extinct or incorporated -with other churches. Not reckoning the Band Room Methodists, -nor the Countess of Huntingdon’s Connexion, and making -a moderate <i>estimate</i> of the Sunday-school scholars belonging -to the Welsh Calvinistic Methodists and to the Primitive -Methodists in Ireland, we arrive at the following results.</p> - - - - -<table class="standard"> - -<tr> -<th class="tdc brdr">Denomination.</th> -<th class="tdc brdr">Number of<br />ministers.</th> -<th class="tdc brdr">Number of<br />church<br />members.</th> -<th class="tdc brdr">Number of<br />Sunday-school<br />scholars.</th> -</tr> -<tr> -<td class="tdl_blr"> Wesleyan Methodists</td> -<td class="tdr_br">3157</td> -<td class="tdr_br">557,995</td> -<td class="tdr_br">776,522</td> -</tr> -<tr> -<td class="tdl_blr"> Welsh Calvinistic ditto</td> -<td class="tdr_br">207</td> -<td class="tdr_br">58,577</td> -<td class="tdr_br">80,000 about</td> -</tr> -<tr> -<td class="tdl_blr"> New Connexion ditto</td> -<td class="tdr_br">260</td> -<td class="tdr_br">35,706</td> -<td class="tdr_br">50,000 about</td> -</tr> -<tr> -<td class="tdl_blr"> Primitive ditto</td> -<td class="tdr_br">943</td> -<td class="tdr_br">161,229</td> -<td class="tdr_br">258,857</td> -</tr> -<tr> -<td class="tdl_blr"> Ditto (Ireland) ditto</td> -<td class="tdr_br">85</td> -<td class="tdr_br">14,247</td> -<td class="tdr_br">20,000 about</td> -</tr> -<tr> -<td class="tdl_blr"> Bible Christians</td> -<td class="tdr_br">254</td> -<td class="tdr_br">26,241</td> -<td class="tdr_br">44,221</td> -</tr> -<tr> -<td class="tdl_blr"> United Methodist Free<br /> -Churches</td> -<td class="tdr_br">312</td> -<td class="tdr_br">68,062</td> -<td class="tdr_br">152,315</td> -</tr> -<tr> -<td class="tdl_blr"> Wesleyan Reform Union</td> -<td class="tdr_brb">20</td> -<td class="tdr_brb">9,393</td> -<td class="tdr_brb">18,475</td> -</tr> -<tr> -<td class="tdc_blrb">Totals</td> -<td class="tdr_brb">5238</td> -<td class="tdr_brb">931,450</td> -<td class="tdr_brb">1,400,390</td> -</tr> -</table> - - - -<p><span class="pagenum" id="Page_8">[Pg 8]</span></p> - -<p>Marvellous, however, as the success of Methodism has been -in the United Kingdom, it has been far more marvellous in -the United States. There it holds and preaches precisely the -same doctrines as are held and preached in England. There, -as here, it is intensely loyal; and, during the late terrific war, -sent a hundred thousand white, and seventy-five thousand, -black troops into the field of battle under the loyal flag. It -is dotting the whole of the vast American continent with its -church edifices, and has perhaps the most powerful religious -press of which the world can boast. Let the reader ponder -the significance of the following statistics for the year 1869, -taken from the <i>New York Christian Advocate</i>, and referring -exclusively to <i>the Methodist Episcopal Church North</i>.</p> - - -<table class="standard"> -<tr> -<td class="tdl">Bishops</td> -<td class="tdr">10</td> -</tr> -<tr> -<td class="tdl">Travelling preachers</td> -<td class="tdr">8,830</td> -</tr> -<tr> -<td class="tdl">Local preachers</td> -<td class="tdr">10,340</td> -</tr> -<tr> -<td class="tdl">Total ministerial force</td> -<td class="tdr">19,179</td> -</tr> -<tr> -<td class="tdl">Lay members in full connection</td> -<td class="tdr">1,114,712</td> -</tr> -<tr> -<td class="tdl">Lay members on probation</td> -<td class="tdr">184,226</td> -</tr> -<tr> -<td class="tdl">Total lay membership</td> -<td class="tdr">1,298,938</td> -</tr> -<tr> -<td class="tdl">Number of church edifices</td> -<td class="tdr">12,048</td> -</tr> -<tr> -<td class="tdl">Number of parsonages</td> -<td class="tdr">3,963</td> -</tr> -<tr> -<td class="tdl">Value of church edifices</td> -<td class="tdr">$47,253,067</td> -</tr> -<tr> -<td class="tdl">Value of parsonages</td> -<td class="tdr">$6,862,230</td> -</tr> -<tr> -<td class="tdl">Total value of churches and parsonages </td> -<td class="tdr">$54,115,297</td> -</tr> -<tr> -<td class="tdl">Number of Sunday-schools</td> -<td class="tdr">16,393</td> -</tr> -<tr> -<td class="tdl">Number of officers and teachers</td> -<td class="tdr">184,596</td> -</tr> -<tr> -<td class="tdl">Number of scholars</td> -<td class="tdr">1,179,984</td> -</tr> -</table> - - -<p>In connection with its schools, there are libraries containing -more than two millions and a half of books. Its Book Concern -has about thirty cylinder power-presses in constant operation; -and about 2000 different books on its catalogue, besides -tracts, etc., and 14 periodicals, with an aggregate circulation -of more than twelve millions every year. It also has a great -Missionary Society, with prosperous missions in China, India, -Africa, Bulgaria, Germany, Switzerland, Denmark, Norway, -Sweden, and other places.</p> - -<p>The returns for <i>the Methodist Episcopal Church South</i>, in -1869, are 2581 ministers, 3951 lay preachers, and 535,040 -church members.</p> - -<p><i>The Methodist Episcopal Church</i> in Canada has 216 ministers, -224 lay preachers, and 20,000 members.</p> - -<p><span class="pagenum" id="Page_9">[Pg 9]</span></p> - -<p>Besides the above, there are other Transatlantic Methodists, -as:—1. The African Methodist Episcopal Church, which, in -1867, had 14 annual Conferences, 673 chapels, 509 travelling -preachers, 727 local preachers, 130,950 members, 33,134 -Sunday-school scholars, and 40,716 volumes in Sunday-school -libraries. 2. The Methodist Protestant Church, with about -90,000 members. 3. The American Wesleyan Methodists, -with above 20,000 members. 4. The German Methodists, -with 46,000 members. 5. Three or four smaller sects, which -need no further notice. The aggregate membership of these -several Methodistic bodies may be fairly estimated at about -300,000, and their ministers and preachers at 5000.</p> - -<p>These are startling figures; put together in an abbreviated -form, they stand as follows:—</p> - - -<table class="standard"> -<tr> -<th class="tdc brdr"></th> -<th class="tdc brdr">Ministers<br />exclusive of<br /> -local preachers.</th> -<th class="tdc brdr">Church<br />members.</th> -<th class="tdc brdr">Sunday-school<br />scholars.</th> -</tr> -<tr> -<td class="tdl_blr">Great Britain, -including Missions</td> -<td class="tdr_br">5238</td> -<td class="tdr_br">931,450</td> -<td class="tdr_br">1,400,390</td> -</tr> -<tr> -<td class="tdl_blr"> American Methodist Episcopal Church North</td> -<td class="tdr_br">8840</td> -<td class="tdr_br">1,114,712</td> -<td class="tdr_br">1,179,984</td> -</tr> -<tr> -<td class="tdl_blr"> Ditto South</td> -<td class="tdr_br">2581</td> -<td class="tdr_br">535,040</td> -<td class="tdr_br">say 500,000</td> -</tr> -<tr> -<td class="tdl_blr"> Ditto Canada</td> -<td class="tdr_br">216</td> -<td class="tdr_br">20,000</td> -<td class="tdr_br">say 20,000</td> -</tr> -<tr> -<td class="tdl_blr"> Other American Methodists</td> -<td class="tdr_brb">5000</td> -<td class="tdr_brb">300,000</td> -<td class="tdr_brb">say 300,000</td> -</tr> -<tr> -<td class="tdc_blrb">Totals</td> -<td class="tdr_brb">21,875</td> -<td class="tdr_brb">2,901,202</td> -<td class="tdr_brb">3,400,374</td> -</tr> -</table> - - -<p>Some of these figures are <i>estimated</i> numbers, and are so -given; the others are statistics officially reported. Put the -matter in another form. Is it too much to calculate Methodist -<i>hearers only</i> at the rate of twice the number of Methodist -church members? If not, the estimated result is as follows:</p> - - -<table class="standard"> -<tr> -<td class="tdl">Church members throughout the world</td> -<td class="tdr">2,901,202</td> -</tr> -<tr> -<td class="tdl">Sunday scholars</td> -<td class="tdr">3,400,373</td> -</tr> -<tr> -<td class="tdl">Hearers only</td> -<td class="tdr">5,802,404</td> -</tr> -<tr> -<td class="tdc">Total</td> -<td class="tdr_bt">12,103,979</td> -</tr> -</table> - - -<p>We thus make a total of more than twelve millions of persons -receiving Methodist instruction, and, from week to week, -meeting together in Methodist buildings for the purpose of<span class="pagenum" id="Page_10">[Pg 10]</span> -worshipping Almighty God. The statement is startling, but -the statistics given entitle it to the fullest consideration.</p> - -<p>But rightly to estimate the results of Methodism during -the last hundred and thirty years, there are other facts to be -remembered.</p> - -<p>Who will deny, for instance, that Methodism has exercised -a potent and beneficial influence upon other churches: -Episcopal, Presbyterian, Independent, and Baptist churches -have all been largely indebted to Methodism, either directly -or indirectly, for many of the best ministers and agents they -have ever had. It is a remarkable fact that, during Wesley’s -lifetime, of the 690 men who acted under him as itinerant -preachers, 249 relinquished the itinerant ministry. These -249 <i>retirers</i> included not a few of the most intelligent, -energetic, pious, and useful preachers that Wesley had. Some -left him on the ground of health; others began business, because -as itinerant preachers they were unable to support their -wives and families; but a large proportion became ordained -ministers in other churches. In some instances, the labours -of these men, and their brother Methodists, led to marvellous -results. To give but one example,—David Taylor, originally -a servant of Lady Huntingdon, was one of Wesley’s first -preachers, but afterwards left the work. Taylor, however, was -the means of converting Samuel Deacon, an agricultural -labourer; and the two combined were the instruments, in -the hands of God, of raising up a number of churches in -Yorkshire and the midland counties, which, in 1770, were -organised into the New Connexion of General Baptists; and -that Connexion, seventy years afterwards, in 1840, comprised -113 churches, having 11,358 members, a foreign missionary -society, and two theological academies.<a id="FNanchor_3" href="#Footnote_3" class="fnanchor">[3]</a></p> - -<p><i>Sunday-schools</i> are now an important appendage of every -church, and have been a benefit to millions of immortal souls; -but it deserves to be mentioned that Hannah Ball, a young -Methodist lady, had a Methodist Sunday-school at High -Wycombe fourteen years before Robert Raikes began his at -Gloucester; and that Sophia Cooke, another Methodist, who -afterwards became the wife of Samuel Bradburn, was the first<span class="pagenum" id="Page_11">[Pg 11]</span> -who suggested to Raikes the Sunday-school idea, and -actually marched with him, at the head of his troop of -ragged urchins, the first Sunday they were taken to the -parish church.</p> - -<p>The first <i>British Bible Society</i> that existed, “The Naval -and Military,” was projected by George Cussons, and -organised by a small number of his Methodist companions. -The <i>London Missionary Society</i> originated in an appeal from -Melville Horne, who, for some years, was one of Wesley’s -itinerant preachers, and then became the successor of Fletcher -as vicar of Madeley. The <i>Church Missionary Society</i> was -started by John Venn, the son of Henry Venn the Methodist -clergyman. The first <i>Tract Society</i> was formed by John -Wesley and Thomas Coke, in 1782, seventeen years before the -organisation of the present great Religious Tract Society in -Paternoster Row—a society, by the way, which was instituted -chiefly by Rowland Hill, and two or three other Calvinistic -Methodists. It is believed that the first <i>Dispensary</i> that the -world ever had was founded by Wesley himself in connection -with the old Foundery, in Moorfields. The <i>Strangers’ Friend -Society</i>, paying, every year, from forty to fifty thousand visits -to the sick poor of London, and relieving them as far as -possible, is an institution to which Methodism gave birth in -1785.</p> - -<p><i>Building churches</i> is one of the great features of the age. -Unfortunately, England has had no religious worship census -since 1851; but even then, according to the tables of Horace -Mann, Esq., Methodism had, in England and Wales only, -11,835 places of worship, with 2,231,017 sittings. In America, -according to the census of 1860, Methodism nine years ago -provided church accommodation for 6,259,799, which was two -and a quarter millions more than was provided by any other -church whatever.</p> - -<p>The <i>public press</i> is one of the most powerful institutions of -the day. England has four Methodist newspapers; Ireland, -one; France, one; Germany, one; India, one; China, one; -Australia, two; Canada and British America, five; and the -United States about fifty.</p> - -<p>Let the reader think of twelve millions of people at present -enjoying the benefits of Methodist instruction; let him think<span class="pagenum" id="Page_12">[Pg 12]</span> -of Methodism’s 21,875 ordained ministers, and of its tens of -thousands of lay preachers; let him think of the immense -amount of its church property, and of the well-nigh countless -number of its church publications; let him think of millions -of young people in its schools, and of its missionary agents -almost all the wide world over; let him think of its incalculable -influence upon other churches, and of the unsectarian -institutions to which it has given rise; and then let him say -whether the bold suggestion already made is not strictly true, -viz., that “<i>Methodism is the greatest fact in the history of the -church of Christ</i>.”</p> - -<p>Here we have an immensely ramified church organisation, -everywhere preaching the same momentous doctrines, and -aiming at the same great purpose. A day never passes without -numbers of its converts being admitted into heaven; and -without many a poor wayward wanderer being brought by it -into the fold of Christ on earth. Thousands of its temples are -daily open; and “prayer,” by its churches, in one quarter of -the globe or in another, is “made continually.” It has belted -the entire planet with its myriad agents, who—in English, -French, Dutch, German, and Italian; in the various dialects -and tongues of Africa, India, and China; and in the newly -formed languages of the Feegee and the Friendly Islands—are -calling to the nations, “Ho, every one that thirsteth, come -ye to the waters, and he that hath no money; come ye, buy, -and eat; yea, come, buy wine and milk without money and -without price.”</p> - -<p>In England, it has had much to do with the almost incredible -changes that have taken place in English society during the -last hundred years. In Ireland, with Popery so rampant, a -people so poor, and emigration so vast, it has some five or six -hundred chapels, besides having many hundreds of small -congregations in cottages, court-houses, market-places, and -village-greens. In Australia, it has more church sittings than -any other Christian community, the Church of England not -excepted; and has, at least, one twelfth of the colonists attending -its places of religious worship. In America, it has -become the dominant popular faith of the country, with its -standard planted in every city, town, and almost every village -of the land, and is building chapels at the rate of nearly<span class="pagenum" id="Page_13">[Pg 13]</span> -two every day.<a id="FNanchor_4" href="#Footnote_4" class="fnanchor">[4]</a> In the early period of its history, it had its -fair share of persecution, and was, to an extent sufficient one -would think to satisfy its founders, pelted and hooted by -vulgar mobs, mistreated by magistrates and courts, reviled -by religionists, and assailed by swarms of pamphleteers; it -has had no national endowments, and has had no favour from -parliamentary legislation; it has had no assistance from the -State, and has been looked upon with supercilious contempt by -what, in England, is called “the Church;” and yet despite all -this, there is hardly a nation where its influence has not been -felt; and instead of finding it maimed and lame and injured -by fighting its past battles and winning its past victories; or -weak and palsied and inactive on account of approaching -age, it has never been more vigorous, by the blessing of God, -than it is at present; and is putting into motion an amount -of machinery the ultimate results of which no man’s mind can -grasp.</p> - -<p>Is all this concerning Methodism strictly true? We believe -it is, and hence we believe that the life of Methodism’s -founder is a subject well worth knowing. Who was he? -What was he? Who were his companions? When and -where and how did he pass his time? We will try to -show.</p> -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> -<p><span class="pagenum" id="Page_15">[Pg 15]</span></p> - -<p class="half-title">THE LIFE AND TIMES<br /> -<small>OF</small><br /> -THE REV. JOHN WESLEY, M.A.</p> -<hr class="small" /> - -<h2 class="nobreak" id="CHAPTER_I">CHAPTER I.<br /> - -<small><i>WESLEY AT HOME, AT SCHOOL, AND AT COLLEGE.</i><br /> - -<small>1703-1725.</small></small></h2> -</div> - -<div class="sidenote">1703</div> - -<p class="drop-cap">JOHN WESLEY was born at Epworth, in the county -of Lincoln, on the 17th of June, 1703,<a id="FNanchor_5" href="#Footnote_5" class="fnanchor">[5]</a> and was the son -of Samuel and Susannah Wesley, the former being the learned, -laborious, and godly rector of the Epworth parish from about -the year 1696 to his death in 1735. The Wesley family -consisted of nineteen children, but, of these, nine died in -infancy. The name of one of the dead infants was John, -and the name of another Benjamin; and when the subject -of this biography was born, his mother united the two names -by calling him John Benjamin. Second names are of little -use, and are often troublesome, and probably for this reason -Wesley’s second name was one which he never used.<a id="FNanchor_6" href="#Footnote_6" class="fnanchor">[6]</a></p> - -<p>When Wesley was born, Queen Anne was commencing the -twelve years of English sovereignty which some have regarded -as the Augustan age of English learning. War was -raging on the continent, and, at home, an embittered fight was -being fought between fiery Churchmen and fierce Dissenters. -Anne warmly favoured the high church party; and to<span class="pagenum" id="Page_16">[Pg 16]</span> -augment Church livings, gave out of the royal income “the -first-fruits and the tenths,” amounting to £16,000 a year. -While Wesley was yet an infant, the Whigs raised the cry of -“the Church in danger,” but Parliament passed a resolution -that the cry was unfounded, and that those who gave it birth -were enemies to the queen, the Church, and the kingdom. -Five years after this, Dr. Sacheverell preached his firebrand -sermon in St. Paul’s Cathedral, and threw the nation into -a state of unparalleled excitement, the ultimate result of -which was, the Tories became more powerful than ever; and -Queen Anne, in meeting her Parliament in 1710, no longer -condescended to use the word <i>toleration</i> in reference to -Dissenters, but spoke of <i>indulgence</i> to be allowed “to scrupulous -consciences,” while, after a long continued struggle, -the high church party succeeded in passing the obnoxious -bill against occasional conformity. All this occurred during -Wesley’s childhood.</p> - -<p>At the time of Wesley’s birth, his brother Samuel was a -sprightly boy, thirteen years of age, and a few months afterwards -was sent to Westminster School, where he became -distinguished for his scholarship and genius, and soon obtained -a host of literary friends, from Lord Oxford, the Mecænas of -his age, down to Addison, Atterbury, Pope, and Prior. Emilia -Wesley, so gifted and so beautiful, was a year younger than -Samuel, and was developing her exquisite sensibility and -taste under the mental and moral cultivation of her mother. -The ill-fated Susannah was a frolicsome child, eight years old. -Mary, already deformed by an early sickness and the carelessness -of her nurse, had arrived at the age of seven, and was -fast becoming the favourite of her father’s family. The almost -unequalled Mehetabel was six, and was so advanced in learning -that two years afterwards she read the New Testament in -Greek. Anne was yet an infant; and Martha, Charles, and -Keziah were still unborn.</p> - -<p>In the year of Wesley’s nativity, his father was writing his -“History of the Old and New Testament, in Verse;” and -also had the pleasure or mortification (we hardly know which) -of having his pamphlet on Dissenting academies surreptitiously -published by a man to whom it had long before been -sent as a private letter. Before Wesley was three years old<span class="pagenum" id="Page_17">[Pg 17]</span> -his father was ruthlessly thrust into gaol for debt; and before -he was six the parsonage was destroyed by fire. When the -fire occurred, his brother Charles was an infant not two -months old, and he, with John, three of their sisters, and their -nurse, were all in the same room, and fast asleep. Being -aroused, the nurse seized Charles, and bid the others follow. -The three sisters did as they were bidden, but John was left -sleeping. The venerable rector counted heads, and found -John was wanting. At the same instant, a cry was heard. -The frantic father tried to ascend the burning stairs, but -found it to be impossible. He then dropped upon his knees in -the blazing hall, and despairing of the rescue of his child, -commended him to God. Meanwhile John had mounted a -chest and was standing at the bedroom window. Quick -as thought, one man placed himself against the wall, and -another stood upon his shoulders, and just a moment before -the roof fell in with a fearful crash the child was rescued -through the window, and safely “plucked as a brand from the -burning” house.</p> - -<p>Our information respecting Wesley’s childhood is extremely -limited. If we strip off all the luxuriant verbiage in which -imaginative writers have indulged, the naked facts are the -following.</p> - -<p>Wesley, like all the other members of his father’s family, -was indebted for his elementary education to his mother. -The principles upon which she acted were unique. When the -child was one year old, he was taught to fear the rod, and, if -he cried at all, to cry in softened tones. Wesley long afterwards, -in his sermon on the education of children, enforces -his mother’s practice, urging parents never to give a child a -thing for which it cries, on the ground that to do so would be -a recompence for crying, and he would certainly cry again.</p> - -<p>Another of Mrs. Wesley’s principles of action was to limit -her children to three meals a day. Eating and drinking -between meals was strictly prohibited. All the children were -washed and put to bed by eight o’clock, and, on no account, -was a servant to sit by a child till it fell asleep.</p> - -<p>The whole of the Wesley children were taught the Lord’s -Prayer as soon as they could speak, and repeated it every -morning and every night. Rudeness was never seen amongst<span class="pagenum" id="Page_18">[Pg 18]</span> -them; and on no account were they allowed to call each other -by their proper names without the addition of brother or sister, -as the case might be. Six hours a day were spent at school; -and loud talking, playing, and running into the yard, garden, -or street, without permission, was rigorously forbidden. None -of them, except Kezzy, was taught to read till five years old, -and then only a single day was allowed wherein to learn the -letters of the alphabet, great and small—a task which all of -them accomplished except Mary and Anne, who were a day -and a half before they knew them perfectly. Psalms were -sung every morning when school was opened, and also every -night when the duties of the day were ended. In addition -to all this, at the commencement and close of every day, -each of the elder children took one of the younger and read -the Psalms appointed for the day and a chapter in the Bible, -after which they severally went to their private devotions.</p> - -<p>Mrs. Wesley, assisted by her husband, seems to have been -the sole instructor of her daughters, and also of her sons, -until the latter were sent to school in London; and never was -there a family of children who did their teacher greater credit.</p> - -<p>From early childhood, John was remarkable for his sober -and studious disposition, and seemed to feel himself answerable -to his reason and his conscience for everything he did. -He would do nothing without first reflecting on its fitness and -propriety. If asked, out of the common way of meals, to -have, for instance, a piece of bread or fruit, he would answer -with the coolest unconcern, “I thank you; I will think of it.” -To argue about a thing seemed instinctive, and was carried -to such a length that on one occasion his father almost chid -him, saying, “Child, you think to carry everything by dint of -argument; but you will find how little is ever done in the -world by close reasoning.” “I profess, sweetheart,” said the -rector in a pet to Mrs. Wesley, “I profess, sweetheart, I think -our Jack would not attend to the most pressing necessities of -nature, unless he could give a reason for it.”<a id="FNanchor_7" href="#Footnote_7" class="fnanchor">[7]</a></p> - -<p>With all this meditative reasoning, there was mixed devotion. -It is a remarkable fact, scarce paralleled, that such -was his consistency of conduct, that his father admitted him<span class="pagenum" id="Page_19">[Pg 19]</span> -to the communion table when he was only eight years old;<a id="FNanchor_8" href="#Footnote_8" class="fnanchor">[8]</a> -and he himself informs us that, until he was about the age of -ten, he had not sinned away that “washing of the Holy Ghost,” -which he received in baptism.<a id="FNanchor_9" href="#Footnote_9" class="fnanchor">[9]</a></p> - -<p>Between the age of eight and nine the small-pox attacked -him; but he bore the terrible affliction with manly and Christian -fortitude. At the time, his father was in London, and his -mother writing him remarks: “Jack has borne his disease -bravely, like a man, and indeed like a Christian, without -complaint.”<a id="FNanchor_10" href="#Footnote_10" class="fnanchor">[10]</a></p> - -<p>This is all that is known respecting Wesley during his -childhood years at Epworth. Imagination might conjure up -his early thinkings, passions, and attachments, the localities -he loved to visit, and the sports, fun, and frolic in which he -occasionally indulged; but history, on such subjects, is entirely -silent; and for want of its honest statements we look at him -in the grave and sober aspect in which facts present him.</p> - -<p>While yet a child, only ten and a half years old, Wesley -passed from under the tutelage of his accomplished mother, -and became a pupil at the Charterhouse, London. For his -son’s admission into this distinguished school, the Epworth -rector was indebted to the friendly services of the Duke of -Buckingham, at that time the Lord Chamberlain of the royal -household.<a id="FNanchor_11" href="#Footnote_11" class="fnanchor">[11]</a></p> - -<p>The privilege was great, and, to the day of his death, John -Wesley loved the place of his early education, and was -accustomed to walk through its courts and grounds once every -year. He was not without hardships; but he bore them -bravely. Among other acts of cruelty, the elder boys were -accustomed, in addition to their own share of animal food, to -take by force that which was apportioned to the younger -scholars; and, in consequence of this, for a considerable part -of the five years that young Wesley spent at the Charterhouse, -the only solid food he got was bread. There was one -thing, however, which contributed to his general flow of<span class="pagenum" id="Page_20">[Pg 20]</span> -health,—namely, his invariably carrying out a strict command -which his father gave him, to run round the Charterhouse -garden three times every morning. It is good for a man “to -bear the yoke in his youth,” and Wesley learned, as a boy, -to suffer wrongfully with a cheerful fortitude, and to submit -to the cruel exactions of his elder tyrants without acquiring -either the cringing of a slave or a despot’s imperious temper.</p> - -<p>Wesley entered the school as the poor child of an impoverished -parish priest, and had to endure wrongs and insults -neither few nor small; but, though he was only sixteen years -of age when he left, he had, by his energy of character, his -unconquerable patience, his assiduity, and his progress in -learning, acquired a high position among his fellows. An old -Methodist pamphlet<a id="FNanchor_12" href="#Footnote_12" class="fnanchor">[12]</a> relates an anecdote, to the effect that -the Rev. A. Tooke,<a id="FNanchor_13" href="#Footnote_13" class="fnanchor">[13]</a> master of the school, was struck with -the fact that, though Wesley was remarkably advanced in his -studies, yet he constantly associated with the inferior classes, -and was accustomed to harangue a number of the smaller -boys surrounding him. On one occasion Tooke broke in -upon him in the midst of an oration, and interrupted him, by -desiring him to follow him into a private room. Wesley reluctantly -obeyed, and the master, addressing him, asked how -it was that he was so often found among the boys of the lower -forms, and sought not the company of the bigger boys, who -were his equals? To which the young orator replied, “Better -to rule in hell than to serve in heaven.”</p> - -<p>This story was given by “an old member of society,” on -what he calls “the most authentic authority,” for the purpose -of showing that Wesley, even as a boy, was ambitious. Be it -so. What then? Is ambition always, and under all circumstances, -a thing to be denounced? Ambition is widely -different from vanity, a paltry passion of petty minds; neither -is it necessarily accompanied with the use of improper means to -attain its object. Ambition is common to the human species.<span class="pagenum" id="Page_21">[Pg 21]</span> -There are but few without it, and who are not desirous of -distinguishing themselves in the circle in which they live. -You see the passion in the aristocratic noble toiling after a distinction -which he desires to win; and you equally see it in the -poorest mechanic, who strives to surround himself with poor -admirers, and who delights in the superiority which he enjoys -over those who are, in some respects, beneath him. Besides, as -a rule, a man’s ambition is always in correspondence with his -other tastes, and faculties, and powers. Dr. Johnson wisely -remarks, that “Providence seldom sends any into the world -with an inclination to attempt great things, who have not -abilities likewise to perform them;” and Addison, an equally -thoughtful student of human nature, observes that “Men of -the greatest abilities are most fired with ambition; and, on -the contrary, mean and narrow minds are the least actuated -by it.” To account for this may be difficult, but none will -deny its truth. Perhaps the difference may be occasioned by a -man’s consciousness of his own capacities making him despair -of attaining positions which others reach; or perhaps, which -is more likely still, Providence, in the very framing of his -mind, has freed him from a passion, which would be useless to -the world, and a torment to himself.</p> - -<p>On such grounds, then, we are quite prepared to argue -that, even allowing the above anonymous story to be strictly -true, and allowing also that it proves that Wesley as a boy -was animated with ambition, there is nothing in it which, -for a moment, detracts from Wesley’s honour and honest -fame.</p> - -<p>We wish that this were the only thing to be alleged against -him during his Charterhouse career. Unfortunately there is -another fact far more serious; for Wesley, while at this seat -of learning, lost the religion which had marked his character -from the days of infancy. He writes concerning this period -of his history: “Outward restraints being removed, I was -much more negligent than before, even of outward duties, and -almost continually guilty of outward sins, which I knew to be -such, though they were not scandalous in the eye of the world. -However, I still read the Scriptures, and said my prayers -morning and evening. And what I now hoped to be saved -by was,—1. Not being so bad as other people. 2. Having<span class="pagenum" id="Page_22">[Pg 22]</span> -still a kindness for religion. And, 3. Reading the Bible, -going to church, and saying my prayers.”<a id="FNanchor_14" href="#Footnote_14" class="fnanchor">[14]</a></p> - -<p>Terrible is the danger when a child leaves a pious home for -a public school. John Wesley entered the Charterhouse a -saint, and left it a sinner.</p> - -<p>It was during his residence at this celebrated school, that -the mysterious and preternatural voices were heard in his -father’s house. The often told story need not be repeated; -but there can be no question that its influence upon himself -was powerful and important. He took the trouble of obtaining -minute particulars from his mother, from his four sisters, -Emily, Mary, Susannah, and Anne, and from Robin Brown. -He likewise transcribed his father’s diary, containing an -account of the disturbances;<a id="FNanchor_15" href="#Footnote_15" class="fnanchor">[15]</a> thereby showing the intense -interest he felt in the affair. In fact, it would seem that, from -this period, Wesley was a firm believer in ghosts and apparitions. -In his twentieth year, we find him writing to his -mother, in the gravest manner possible, concerning what he -calls “one of the most unaccountable stories he had ever -heard;”—namely, that of a lad in Ireland, who ever and anon -made an involuntary pilgrimage through the aerial regions, -and feasted with demigods <i>in nubibus</i>. In the same letter, -Wesley relates an adventure of his own; for, while walking a -few days previously in the neighbourhood of Oxford, he had -observed a forlorn looking house, which he found was unoccupied -by mortals because it was haunted by ghosts. Wesley -tells his mother that he purposes to visit this forsaken dwelling, -and to assure himself whether what he had heard was -true. He further relates that a Mr. Barnesley, and two other -of his fellow-students, had recently seen an apparition in a -field adjoining Oxford, and that it had since been ascertained -that Barnesley’s mother died in Ireland at the very moment -when the spectre had been witnessed.<a id="FNanchor_16" href="#Footnote_16" class="fnanchor">[16]</a></p> - -<p>Thus, at this early period of his history, Wesley’s mind, -wisely or unwisely, superstitiously or otherwise, was full of the -supernatural; and to the calm judgment of his philosophic<span class="pagenum" id="Page_23">[Pg 23]</span> -mother he submits his facts for her opinion. Three weeks -afterwards she wrote:<a id="FNanchor_17" href="#Footnote_17" class="fnanchor">[17]</a>—</p> - -<div class="blockquote"> - -<p>“<span class="smcap">Dear Jacky</span>,—The story of Mr. Barnesley has afforded me many -curious speculations. I do not doubt the fact; but I cannot understand -why these apparitions are permitted. If they were allowed to speak to us, -and we had strength to bear such converse,—if they had commission to -inform us of anything relating to their invisible world that would be of -any use to us in this,—if they would instruct us how to avoid danger, or -put us in a way of being wiser and better, there would be sense in it; but -to appear for no end that we know of, unless to frighten people almost out -of their wits, seems altogether unreasonable.”</p> -</div> - -<p>This was not a solution of Wesley’s difficulty. It was -rather making mystery more mysterious. The young student -was full of anxious inquiry. Isaac Taylor thinks that the -strange Epworth episode so laid open Wesley’s faculty of -belief, that ever after a right of way for the supernatural was -opened through his mind; and, to the end of life, there was -nothing so marvellous that it could not freely pass where -“Old Jeffrey” had passed before it. Taylor adds: “Wesley’s -most prominent infirmity was his wonder-loving credulity; -from the beginning to the end of his course this weakness -ruled him.” Other opportunities will occur of testing the -truthfulness of Taylor’s statement; but here it may be observed, -that for young Wesley to have regarded the noises at -Epworth with indifference would have been irreligious and -irrational. A metaphysician, vain of his philosophic powers, -like Isaac Taylor, may “deal with occult folk, such as Jeffrey, -huffingly and disrespectfully;” and may pretend to “catch -in the Epworth ghost a glimpse of an idiotic creature” belonging -to some order of invisible beings “not more intelligent -than apes or pigs,” and which, by some “mischance, was -thrown over its boundary, and obtained leave to disport itself -among things palpable, and went to the extent of its tether -in freaks of bootless mischief;” but, in broaching such a -theory, Isaac Taylor, wishing to be witty, makes himself -ridiculous. John Wesley believed the noises to be supernatural; -and Southey, as great an authority as Taylor, -defends his belief; and argues that such occurrences have a -tendency to explode the fine-spun theories of men who deny<span class="pagenum" id="Page_24">[Pg 24]</span> -another state of being, and to bring them to the conclusion -that there are more things in heaven and earth than are -dreamt of in their philosophy. We have little doubt that the -Epworth noises deepened and most powerfully increased -Wesley’s convictions of the existence of an unseen world; and, -in this way, exercised an important influence on the whole of -his future life. His notion,<a id="FNanchor_18" href="#Footnote_18" class="fnanchor">[18]</a> that the disturbance was occasioned -by a messenger of Satan, sent to buffet his father for -a rash vow alleged to have been made fifteen years before, -has been shown to be utterly unfounded;<a id="FNanchor_19" href="#Footnote_19" class="fnanchor">[19]</a> but the impressions -it produced, or rather strengthened, respecting invisible -realities, were of the utmost consequence in moulding his -character, and in making him one of the most earnest preachers -of the Christian’s creed that ever lived.</p> - -<p>During Wesley’s residence at the Charterhouse, his brother -Samuel was the head usher of Westminster School; and in -1719, Wesley seems, for a time, to have become his brother’s -guest. Charles was now a pupil under Samuel’s tuition; and -the latter, writing to his father, says: “My brother Jack, I -can faithfully assure you, gives you no manner of discouragement -from breeding your third son a scholar. Jack is a brave -boy, learning Hebrew as fast as he can.”<a id="FNanchor_20" href="#Footnote_20" class="fnanchor">[20]</a></p> - -<p>In the following year, Wesley was elected to Christ Church, -Oxford, one of the noblest colleges in that illustrious seat of -learning, and here he continued until after his ordination in -1725. In reference to this period, he writes: “I still said my -prayers, both in public and private; and read, with the Scriptures, -several other books of religion, especially comments on -the New Testament. Yet I had not all this while so much as -a notion of inward holiness; nay, went on habitually and, for -the most part, very contentedly, in some or other known sin; -though with some intermission and short struggles, especially -before and after the holy communion, which I was obliged to -receive thrice a year.”<a id="FNanchor_21" href="#Footnote_21" class="fnanchor">[21]</a></p> - -<p><span class="pagenum" id="Page_25">[Pg 25]</span></p> - -<p>Such was Wesley during the first five years he spent at -Oxford. He maintained the reputation for scholarship which -he had acquired at school; but there was no alteration in his -moral and religious character. He said his prayers and read -good books, as perhaps most Oxford students did; but, like -others, he lived in sin, even habitually, except about thrice a -year, when he was compelled to receive the sacrament. No -doubt, like all the Wesley family, he was a gay and sprightly -companion, and full of wit and humour. He began to amuse -himself occasionally with writing verses, a specimen of which -is given by Dr. Whitehead and is reproduced by Joseph -Nightingale. The verses are six in number, and are merely -the translation of a Latin poem respecting a young lady to -whom he gives the name of Cloe. As Juno had a favourite -peacock and Venus a favourite dove, so Cloe had a favourite -flea, whose bliss in being allowed to crawl over the young -lady’s person the poet makes it his business to describe. -Henry Moore is angry with Dr. Whitehead for having given -the verses publicity; but certainly without a cause. Had the -piece been written by Wesley in advanced life it might have -deserved censure; but being written when he was scarcely -beyond his teens, it is only what a smart young fellow, full of -vivacity, might be expected to produce.</p> - -<p>When Wesley went to Oxford his health was far from being -vigorous and robust. He was frequently troubled with bleeding -at the nose. In a letter to his mother, in 1723, he tells -her that lately, while walking in the country, he had bled so -violently that he was almost choked, nor could he at all<span class="pagenum" id="Page_26">[Pg 26]</span> -abate the hæmorrhage till he stripped himself and leaped into -the river.</p> - -<p>He also had to struggle with financial difficulty, and was -not unfrequently in debt. He sometimes had to borrow; and, -more than once, when requesting that his sisters would write -to him, playfully remarks, that, though he was “so poor, he -would be able to spare the postage for a letter now and then.” -His friends were kind to him, and his tutors were considerate. -Soon after his entrance, his tutor, Mr. Wigan, retired to one -of his country livings, and was succeeded by Mr. Sherman, -who kindly told him that he would make his fees as low as -possible.<a id="FNanchor_22" href="#Footnote_22" class="fnanchor">[22]</a> Of course he had the £40 per annum, which -belonged to him as a Charterhouse scholar; but this, with -the utmost economy, was hardly sufficient to meet all the -expenses of a young Oxford student. These financial -embarrassments are often referred to in the subsequent correspondence.</p> - -<p>The following is from an unpublished letter, written by his -mother.</p> - -<div class="blockquote"> - -<p class="psig"> -“<span class="smcap">Wroote</span>, <i>August 19, 1724</i>.<br /> -</p> - -<p>“<span class="smcap">Dear Jack</span>,—I am uneasy because I have not heard from you. I -think you don’t do well to stand upon points, and to write only letter for -letter. Let me hear from you often, and inform me of the state of your -health, and whether you have any reasonable hopes of being out of debt. -I am most concerned for the good, generous man that lent you ten pounds, -and am ashamed to beg a month or two longer, since he has been so kind -as to grant us so much time already. We were amused with your uncle’s -coming from India; but I suppose these fancies are laid aside. I wish -there had been anything in it, for then perhaps it would have been in my -power to have provided for you. But if all things fail, I hope God will -not forsake us. We have still His good providence to depend on, which -has a thousand expedients to relieve us beyond our view.</p> - -<p>“Dear Jack, be not discouraged; do your duty; keep close to your -studies, and hope for better days. Perhaps, notwithstanding all, we shall -pick up a few crumbs for you before the end of the year.</p> - -<p>“Dear Jacky, I beseech Almighty God to bless thee!</p> - -<p class="psig"> -“<span class="smcap">Susannah Wesley.</span>”<br /> -</p> -</div> - -<p>The following also, from another unpublished letter by his -mother, refers to the same subject.</p> - -<p><span class="pagenum" id="Page_27">[Pg 27]</span></p> - -<div class="blockquote"> - -<p class="psig"> -“<span class="smcap">Wroote</span>, <i>September 10, 1724</i>.<br /> -</p> - -<p>“<span class="smcap">Dear Jacky</span>,—I am nothing glad that Mr.—— has paid himself out -of your exhibition; for though I cannot hope, I do not despair, of my -brother’s coming, or, at least, remembering me where he is.</p> - -<p>“The small-pox has been very mortal at Epworth most of this summer. -Our family have all had it except me, and I hope God will preserve me -from it.</p> - -<p>“I heartily wish you were in orders, and could come and serve as one of -your father’s curates. Then I should see you often, and could be more -helpful to you than it is possible to be at this distance.”</p> -</div> - -<p>We subjoin an extract from another letter, written shortly -after the above, and for the first time published in the <i>Wesleyan -Times</i> of January 29, 1866.</p> - -<div class="blockquote"> -<p class="center"><span class="smcap">John Wesley to his Mother.</span></p> - -<p class="psig"> -“<span class="smcap">Oxon</span>, <i>November 1, 1724</i>. -</p> - -<p>“<span class="smcap">Dear Mother</span>,—We are most of us now very healthy at Oxford, -which may be in some measure owing to the frosty weather we have -had lately. Fruit is so very cheap that apples may be had almost for -fetching; and other things are both plentiful and good. We have, indeed, -something bad as well as good, for a great many rogues are about -the town, insomuch that it is exceedingly unsafe to be out late at night. -A gentleman of my acquaintance, standing at the door of a coffee-house -about seven in the evening, had no sooner turned about, but his cap and -wig were snatched off his head, and, though he followed the thief a great -distance, he was unable to recover them. I am pretty safe from such -gentlemen; for unless they carried me away, carcass and all, they would -have but a poor purchase.</p> - -<p>“The chief piece of news with us is concerning the famous Jack Sheppard’s -escape from Newgate, which is indeed as surprising as most stories -I have heard.</p> - -<p>“I suppose you have seen the famous Dr. Cheyne’s ‘Book of Health -and Long Life,’ which is, as he says he expected, very much cried down -by the physicians. He refers almost everything to temperance and exercise, -and supports most things with physical reasons. He entirely condemns -eating anything salt or high-seasoned, as also pork, fish, and stall-fed -cattle; and recommends for drink two pints of water and one of wine -in twenty-four hours, with eight ounces of animal, and twelve of vegetable -food in the same time. The book is chiefly directed to studious and -sedentary persons.</p> - -<p>“I should have writ before now had I not had an unlucky cut across -my thumb, which almost jointed it, but is now nearly cured. I should be -exceedingly glad to keep a correspondence with my sister Emily if she -were willing, for I believe I have not heard from her since I have been at -Oxford. I have writ once or twice to my sister Sukey too, but have not -had an answer either from her or my sister Hetty, from whom I have<span class="pagenum" id="Page_28">[Pg 28]</span> -more than once desired the Poem of the Dog. I should be glad to hear -how things go on at Wroote, which I now remember with more pleasure -than Epworth; so true it is, at least in me, that the persons, not the -place, make home so pleasant.</p> - -<p>“The scantiness of my paper obliges me to conclude with begging -yours and my father’s blessing on</p> - -<p class="psig">“Your dutiful son,<br /> - -“<span class="smcap">John Wesley</span>.”</p> -<p> -“For Mrs. Wesley, at Wroote,</p> -<p class="center"> -“To be left at the Post-office, in Bawtry, Nottinghamshire.” -</p> -</div> - -<p>Dr. Cheyne, mentioned in the preceding letter, was educated -at Edinburgh, where his habits were temperate and sedentary; -but, proceeding to London, he associated with a number of -young gentry, to retain whose friendship it was necessary to -indulge to the utmost in table luxuries. The result was, -Cheyne became nervous, scorbutic, short-breathed, lethargic -and listless; and was so enormously fat as to be nearly thirty-three -stones in weight. His life became an intolerable burden, -and, to cure himself, he adopted a milk and vegetable diet, by -means of which he recovered his strength, activity, and cheerfulness. -He became the author of several interesting works, -one of which was the book just noticed. Wesley, to a -great extent, adopted Cheyne’s prescription, and forty-six -years after he read his book at Oxford, wrote: “How marvellous -are the ways of God! How has He kept me even -from a child! From ten to thirteen or fourteen, I had little -but bread to eat, and not great plenty of even that. I believe -this was so far from hurting me, that it laid the foundation of -lasting health. When I grew up, in consequence of reading -Dr. Cheyne, I chose to eat sparingly, and to drink water. -This was another great means of continuing my health, till I -was about seven-and-twenty. I then began spitting of blood, -which continued several years. A warm climate [Georgia] -cured this. I was afterwards brought to the brink of death -by a fever; but it left me healthier than before. Eleven years -after, I was in the third stage of a consumption; in three -months it pleased God to remove this also. Since that I have -known neither pain nor sickness, and am now healthier than -I was forty years ago.”<a id="FNanchor_23" href="#Footnote_23" class="fnanchor">[23]</a> Cheyne became one of Wesley’s -favourites, and no wonder. After reading his “Natural<span class="pagenum" id="Page_29">[Pg 29]</span> -Method of Curing Diseases,” he designates it one of the most -ingenious books he had ever seen; but adds, “What epicure -will ever regard it? for the man talks against good eating -and drinking!”<a id="FNanchor_24" href="#Footnote_24" class="fnanchor">[24]</a> Cheyne died in 1745, calmly giving up his -soul to God, says Wesley, without any struggle, either of -body or mind.</p> - -<p>Except the statement, that his <i>carcass</i> was the only property -he had, Wesley makes not the least allusion, in the foregoing -letter, to his pecuniary embarrassments. Naturally enough, -his mother was more anxious than himself. Hence the following -letter, hitherto unpublished, written within a month -afterwards.</p> - -<div class="blockquote"> -<p class="psig"> -“<span class="smcap">Wroote</span>, <i>November 24, 1724</i>. -</p> - -<p>“<span class="smcap">Dear Jacky</span>,—I have now three of your letters before me unanswered. -I take it very kindly that you write so often. I am afraid of -being chargeable, or I should miss few posts, it being exceeding pleasant -to me, in this solitude, to read your letters, which, however, would be -pleasing anywhere.</p> - -<p>“Your disappointment, in not seeing us at Oxon, was not of such consequence -as mine in not meeting my brother in London; not but your -wonderful curiosities might excite a person of greater faith than mine to -travel to your museum to visit them. It is almost a pity that somebody -does not cut the wezand of that keeper to cure his lying so enormously.</p> - -<p>“I wish you would save all the money you can conveniently spare, not -to spend on a visit, but for a wiser and better purpose,—to pay debts, and -make yourself easy. I am not without hope of meeting you next summer, -if it please God to prolong my mortal life. If you then be willing, -and have time allowed you to accompany me to Wroote, I will bear your -charges, as God shall enable me.</p> - -<p>“I hope, at your leisure, you will oblige me with some more verses on -any, but rather on a religious subject.</p> - -<p>“Dear Jack, I beseech Almighty God to bless you.</p> - -<p class="psig"> -“<span class="smcap">Susannah Wesley.</span>” -</p> -</div> - -<p>Mrs. Wesley’s brother, referred to in the foregoing letter, -was in the service of the East India Company; and, the public -prints having stated that he was returning to England in one -of the company’s ships, Mrs. Wesley proceeded to London to -await his arrival, and to welcome him. The information, -however, was untrue, and both she and her son John were -doomed to a disappointment. Samuel, at the time, had a -broken leg, and had invited John to meet his mother at West<span class="pagenum" id="Page_30">[Pg 30]</span>minster. -John jocosely congratulates Samuel, that, like the -Dutch seaman who broke his leg by a fall from the mainmast -of his ship, he might thank God that he had not broken -his neck also; and then he adds that his mother’s letter had -made him weep for joy, for the two things he most wished -for of almost anything in the world, were again to see his -mother, and to see Westminster.<a id="FNanchor_25" href="#Footnote_25" class="fnanchor">[25]</a></p> - -<p>Wesley was still in debt, a fact which gave his mother great -anxiety. His father also, as usual, was embarrassed, and yet, -though offended at his son’s want of thrift, did his utmost -to afford him help. The following are painfully interesting -letters, and one of them is now for the first time published—</p> - -<div class="blockquote"> -<p class="psig"> -“<i>January 5, 1725.</i><br /> -</p> - -<p>“<span class="smcap">Dear Son</span>,—Your brother will receive £5 for you next Saturday, if -Mr. S—— is paid the £10 he lent you; if not, I must go to H——, but -I promise you I shan’t forget that you are my son, if you do not that I am</p> - -<p class="center"> -“Your loving father,</p> -<p class="psig"> -“<span class="smcap">Samuel Wesley</span>.”</p> -</div> - -<div class="blockquote"> -<p class="psig"> -“<span class="smcap">Wroote</span>, <i>January 26, 1725</i>.<br /> -</p> - -<p>“<span class="smcap">Dear Son</span>,—I am so well pleased with your decent behaviour, or, at -least, with your letters, that I hope I shall have no occasion to remember -any more some things that are past; and since you have now for some -time bit upon the bridle, I will take care hereafter to put a little honey -upon it, as oft as I am able; but then it shall be of my own mere motion, -as the last £5 was, for I will bear no rivals in my kingdom.</p> - -<p class="center"> -“Your affectionate father,</p> -<p class="psig"> -“<span class="smcap">Samuel Wesley</span>.”<a id="FNanchor_26" href="#Footnote_26" class="fnanchor">[26]</a> -</p> -</div> - -<p>Some will blame the writer for publishing such letters, on -the ground that they cast shadows on young Wesley’s character; -but it ought to be borne in mind that the work of a -biographer is not to hide facts, but to publish them. Why -such an unwillingness to look at the specks as well as sunshine -in John Wesley’s history? Is it necessary, in order to -establish the high position which has been assigned to Wesley, -that the reader should be made to think that from first to -last he was <i>sui generis</i>, and altogether free from the infirmities, -faults, and sins of ordinary men? If it were, we would -rather lower the position than pervert the facts; but we<span class="pagenum" id="Page_31">[Pg 31]</span> -maintain, that no such necessity exists. When we say, that -from the age of eleven to the age of twenty-two, Wesley -made no pretensions to be religious, and, except on rare -occasions, habitually lived in the practice of known sin, we -only say what is equally true of many of the greatest, wisest, -and most godly men that have ever lived. The fact is -humiliating, and ought to be deplored; but why hide it in -one case more than in another? Wesley soon became one of -the holiest and most useful men living; but, except the first ten -years of his childhood, he was up to the age of twenty-two, -by his own confession, an habitual, if not profane and flagrant -sinner; and to his sin, he added the inconvenient and harassing -infirmity of his honest but imprudent father, and thoughtlessly -contracted debts greater than he had means to pay. -His letters are without religious sentiments, and his life was -without a religious aim. We yield to no man living in our -high veneration of Wesley’s character; but, at the same time, -we cannot hide it from ourselves and others, that, being human, -he was frail, and, like all his fellows, had need to repent as in -dust and ashes, and to seek, through Christ, the forgiveness -of his sins and a change of heart.</p> - -<p>But leaving this, we turn to another important matter. -There is no evidence to show, that, when Wesley went to -Oxford, he intended or wished to become a minister of the -Established Church; it might be so, but it might be otherwise. -It is true that, by obtaining ordination, he would -become entitled to one of the Church livings at the disposal -of the Charterhouse governors; but Wesley was far too noble -and too high principled to seek admission into so sacred -an office as the Christian ministry merely to secure for -himself a crust of bread. He might intend to devote himself, -like his brother Samuel, to tutorship; or he might contemplate -some other mode of maintenance. Certain it is, that it -was not until about the beginning of 1725, when he had been -more than four years at college, that he expressed a wish to -become a minister of Christ. The matter was properly submitted -to his parents, and both gave him the best advice they -could.</p> - -<p>His father told him that his principal motive for entering -the ministry must be, not, “as Eli’s sons, to eat a piece of<span class="pagenum" id="Page_32">[Pg 32]</span> -bread,” but the glory of God, and the good of men; and -that, as a qualification for its sacred functions, he ought to -have a thorough knowledge of the Holy Scriptures in their -original languages. He was, however, not in haste for his -going into orders, and would give him further advice at some -future time.</p> - -<p>On February 23, 1725, his mother wrote to him as follows:—</p> - -<div class="blockquote"> - -<p>“<span class="smcap">Dear Jacky</span>,—The alteration of your temper has occasioned me -much speculation. I, who am apt to be sanguine, hope it may proceed -from the operations of God’s Holy Spirit, that by taking away your relish -of sensual enjoyments, He may prepare and dispose your mind for a more -serious and close application to things of a more sublime and spiritual -nature. If it be so, happy are you if you cherish those dispositions, and -now, in good earnest, resolve to make religion the business of your life; -for, after all, that is the one thing that strictly speaking is necessary, and all -things else are comparatively little to the purposes of life. I heartily wish -you would now enter upon a serious examination of yourself, that you may -know whether you have a reasonable hope of salvation; that is, whether -you are in a state of faith and repentance or not, which you know are the -conditions of the gospel covenant on our part. If you are, the satisfaction -of knowing it would abundantly reward your pains; if not, you will -find a more reasonable occasion for tears than can be met with in a -tragedy.</p> - -<p>“Now I mention this, it calls to mind your letter to your father about -taking orders. I was much pleased with it, and liked the proposal well; -but it is an unhappiness almost peculiar to our family, that your father -and I seldom think alike. I approve the disposition of your mind, and -think the sooner you are a deacon the better; because it may be an inducement -to greater application in the study of practical divinity, which I -humbly conceive is the best study for candidates for orders. Mr. Wesley -differs from me, and would engage you, I believe, in critical learning, -which, though accidentally of use, is in nowise preferable to the other. I -earnestly pray God to avert that great evil from you of engaging in -trifling studies to the neglect of such as are absolutely necessary. I dare -advise nothing: God Almighty direct and bless you! I have much to -say, but cannot write you more at present. I long to see you. We hear -nothing of H—— which gives us some uneasiness. We have all writ, but -can get no answer. I wish all be well—Adieu!</p> - -<p class="psig"> -“<span class="smcap">Susannah Wesley.</span>”<a id="FNanchor_27" href="#Footnote_27" class="fnanchor">[27]</a> -</p> -</div> - -<p>Three weeks after this, his father wrote to him, saying that -he was now inclined to his entering orders without delay, and<span class="pagenum" id="Page_33">[Pg 33]</span> -exhorting him to prayer and study in reference to such a -step, promising that he would struggle hard to obtain the -money for the needful expenses.</p> - -<p>Meanwhile, his sister Emilia wrote him a long letter, from -which the following extracts are taken:—</p> - -<div class="blockquote"> -<p class="psig"> -“<span class="smcap">Wroote</span>, <i>April 7, 1725</i>. -</p> - -<p>“<span class="smcap">Dear Brother</span>,—Whether you will be engaged before thirty, or not, -I cannot determine; but, if my advice be worth listening to, never -engage your affections before your worldly affairs are in such a posture -that you may marry soon. The contrary practice has proved very pernicious -in our family. I know you are a young man encompassed with -difficulties, and have passed through many hardships already, and -probably must through many more before you are easy in the world; but, -believe me, if ever you come to suffer the torment of a hopeless love, all -other afflictions will seem small in comparison of this.</p> - -<p>“I know not when we have had so good a year, both at Wroote and at -Epworth, as this year; but instead of saving anything to clothe my -sister or myself, we are just where we were. A noble crop has almost all -gone, beside Epworth living, to pay some part of those infinite debts my -father has run into, which are so many, that were he to save £50 a year, -he would not be clear in the world this seven years. One thing I warn you -of: let not my giving you this account be any hindrance to your affairs. -If you want assistance in any case, my father is as able to give it now as -any time these last ten years; nor shall we be ever the poorer for it.</p> - -<p>“I have quite tired you now; pray be faithful to me. Let me have one -relation that I can trust. Never give a hint to any one of aught I write -to you; and continue to love your unhappy but affectionate sister,</p> - -<p class="psig"> -“<span class="smcap">Emilia Wesley</span>.”<a id="FNanchor_28" href="#Footnote_28" class="fnanchor">[28]</a> -</p> -</div> - -<p>Wesley now began to apply himself with diligence to the -study of divinity. He writes: “When I was about twenty-two, -my father pressed me to enter into holy orders. At the -same time the providence of God directing me to Kempis’s -‘Christian’s Pattern,’ I began to see that true religion was -seated in the heart, and that God’s law extended to all our -thoughts as well as words and actions. I was, however, -angry at Kempis for being too strict; though I read him only -in Dean Stanhope’s translation. Yet I had frequently much -sensible comfort in reading him, such as I was an utter -stranger to before. Meeting likewise with a religious friend, -which I never had till now, I began to alter the whole form of -my conversation, and to set in earnest upon a new life. I set<span class="pagenum" id="Page_34">[Pg 34]</span> -apart an hour or two a day for religious retirement. I -communicated every week. I watched against all sin, whether -in word or deed. I began to aim at, and to pray for, inward -holiness. So that now, doing so much and living so good -a life, I doubted not that I was a good Christian.”<a id="FNanchor_29" href="#Footnote_29" class="fnanchor">[29]</a></p> - -<p>What a confession! It was eleven years since Wesley left -the parental roof; but he never had a <i>religious friend</i> till -now. No wonder he had gone astray.</p> - -<p>Having written to his mother, stating some of the difficulties -which he had found in Kempis, she, on the 8th June, -1725, sent him a long letter, which, however adapted to an -enlightened Christian, was useless, if not misleading, to an -anxious inquirer not yet converted. The entire letter is before -us, containing, besides a large amount of Christian casuistry, -some family affairs of painful interest. These we pass over, -and merely give an extract in reference to Kempis:—</p> - -<div class="blockquote"> - -<p>“I have Kempis by me; but have not read him lately. I cannot -recollect the passages you mention; but, believing you do him justice, I -do positively aver that he is extremely in the wrong in that impious, I -was about to say blasphemous, suggestion, that God, by an irreversible -decree, has determined any man to be miserable even in this world. His -intentions, as Himself, are holy, just, and good; and all the miseries -incident to men here or hereafter proceed from themselves. I take -Kempis to have been an honest weak man, that had more zeal than -knowledge.</p> - -<p>“Your brother has brought us a heavy reckoning for you and Charles. -God be merciful to us all! Dear Jack, I earnestly beseech Almighty -God to bless you. Adieu!</p> - -<p class="psig"> -“<span class="smcap">Susannah Wesley.</span>” -</p> -</div> - -<p>Ten days after the date of his mother’s letter, he wrote to -her again, as follows:—</p> - -<div class="blockquote"> -<p class="psig"> -“<i>June 18, 1725.</i><br /> -</p> - -<p>“You have so well satisfied me as to the tenets of Thomas à Kempis, -that I have ventured to trouble you again on a more dubious subject. Dr. -Taylor, in his ‘Holy Living and Dying,’ says, ‘Whether God has forgiven -us or no, we know not; therefore, be sorrowful for ever having sinned.’ -This seems to contradict his own words in the next section, where he -says that ‘by the Lord’s supper all the members are united to one another, -and to Christ the Head. The Holy Ghost confers on us the graces -necessary for, and our souls receive the seed of, an immortal life.’ Now<span class="pagenum" id="Page_35">[Pg 35]</span> -surely these graces are of not so little force as that we cannot perceive -whether we have them or not. If we dwell in Christ, and Christ in us -(which He will not do unless we are regenerate), certainly we must be -sensible of it. If we can never have any certainty of our being in a state -of salvation, good reason it is that every moment should be spent, not in -joy, but in fear and trembling; and then, undoubtedly, in this life we are of -all men the most miserable. God deliver us from such a fearful expectation -as this!”<a id="FNanchor_30" href="#Footnote_30" class="fnanchor">[30]</a></p> -</div> - -<p>We thus find young Wesley carefully reading Thomas à -Kempis and Jeremy Taylor, and groping after two of the -great doctrines which afterwards distinguished his ministry: -God’s love to <i>all</i>, and the privilege of living in a state of -conscious salvation. These and other topics puzzled him, -and yet he seemed to have an almost instinctive knowledge of -what is truth. We have seen his mother’s sentiments concerning -Kempis. His father, on the 14th of July following, -observes that though Kempis has gone to an extreme in -teaching the doctrine of self-mortification, yet, considering the -age in which he wrote, there was no need to be surprised -at this. And then he adds: “Making some grains of allowance, -he may be read to great advantage. Notwithstanding -all his superstition and enthusiasm, it is almost impossible to -peruse him seriously, without admiring, and in some measure -imitating, his heroic strains of humility and piety and -devotion.”</p> - -<p>The books of Kempis and Taylor seem to have been the -first on practical divinity that Wesley read, and, to the day of -his death, were held in high esteem. Kempis’s “Pattern” -was one of the first books that Wesley published; and an -extract from Taylor’s work forms a part of his “Christian -Library.” In his estimation, Taylor was a man of the sublimest -piety, and one of the greatest geniuses on earth;<a id="FNanchor_31" href="#Footnote_31" class="fnanchor">[31]</a> -and Kempis is always spoken of in terms of high respect. -What were the results of Wesley’s reading?</p> - -<p>1. To this incident we are indebted for Wesley’s long continued -record of the events and exercises of his daily life. -In the preface to his first journal, dated September 20, -1740, he states, that about fifteen years ago (1725), in pursuance<span class="pagenum" id="Page_36">[Pg 36]</span> -of an advice given by Bishop Taylor in his “Rules -for Holy Living and Dying,” he began to take a more -exact account than he had done before of the manner -wherein he spent his time, writing down how he had -employed every hour. The practice thus begun was uninterruptedly -continued until his death, and issued in giving to -the world one of the most interesting works in the English -language; a work not only containing the best history of the -great reformer, and of the rise and growth of the Methodist -movement, but sparkling with the most racy remarks respecting -men, books, places, science, witches, ghosts, and almost -everything with which the writer came in contact.</p> - -<p>2. Another, and far more important result of reading -Kempis and Taylor, was an entire change of life. He writes -respecting Kempis’s “Pattern:” “When I met with it in 1726,<a id="FNanchor_32" href="#Footnote_32" class="fnanchor">[32]</a> -the nature and extent of inward religion, the religion of the -heart, now appeared to me in a stronger light than ever it had -done before. I saw that giving even all my life to God (supposing -it possible to do this, and go no further) would profit -me nothing, unless I gave my heart, yea, all my heart, to -Him. I saw that simplicity of intention, and purity of affection, -one design in all we speak and do, and one desire ruling -all our tempers, are indeed the wings of the soul, without -which she can never ascend to God. I sought after this from -that hour.”<a id="FNanchor_33" href="#Footnote_33" class="fnanchor">[33]</a></p> - -<p>Again, in reference to Taylor’s “Holy Living and Dying,” -he observes: “In reading several parts of this book, I was -exceedingly affected; that part in particular which relates to -purity of intention. Instantly I resolved to dedicate all my -life to God,—all my thoughts, and words, and actions,—being -thoroughly convinced there was no medium; but that every -part of my life (not some only) must either be a sacrifice to -God, or myself, that is, in effect, the devil.”<a id="FNanchor_34" href="#Footnote_34" class="fnanchor">[34]</a></p> - -<p>Here, then, we have the turning-point in Wesley’s history. -It was not until thirteen years after this, that he received the -consciousness of being saved through faith in Christ; but<span class="pagenum" id="Page_37">[Pg 37]</span> -from this time, his whole aim was to serve God and his fellowmen, -and to get safe to heaven. No man could be more -sincere, earnest, devout, diligent, and self-denying; and yet, -during this lengthened period, he lived and laboured in a mist.</p> - -<p>His father was £350 in debt; but was now resolved to do -his utmost to obtain ordination for his son. He urged him to -master St. Chrysostom and the articles; and sent his “Letter -to a Curate,” in manuscript, to assist him in his preparations; -and also wrote to the Bishop of Lincoln in his favour.<a id="FNanchor_35" href="#Footnote_35" class="fnanchor">[35]</a> -Meanwhile his mother tried to solve some of his scruples -respecting the article on predestination;<a id="FNanchor_36" href="#Footnote_36" class="fnanchor">[36]</a> and wrote him a -long letter, not hitherto published, from which we give the -following extracts:—</p> - -<div class="blockquote"> -<p class="psig"> -“Wroote, <i>July 21, 1725</i>.<br /> -</p> - -<p>“<span class="smcap">Dear Jackey</span>,—Though I have a great deal of unpleasant business, -am infirm, and but slow of understanding, yet it is a pleasure to me to -correspond with you on religious subjects; and, if it be of the least advantage -to you, I shall greatly rejoice. I know little or nothing of Dr. Taylor’s -‘Holy Living and Dying,’ having not seen it for above twenty years; but -I think it is generally well esteemed. I cannot judge of the rules you -suppose impracticable; but I will tell you my thoughts of humility as -briefly as I can.”</p> -</div> - -<p>Here follow her remarks on humility. She continues:—</p> - -<div class="blockquote"> - -<p>“He is certainly right, that there is but one true repentance, for -repentance is a state not a transient act; and this state begins in a change -of the whole mind from evil to good, and contains, in some sense, all the -parts of a holy life.<a id="FNanchor_37" href="#Footnote_37" class="fnanchor">[37]</a> Repentance, in Scripture, is said to signify the -whole of obedience, as faith often includes repentance, and all the subsequent -acts of religion: ‘Repent, and thy sins shall be forgiven thee;’ -‘Believe, and thou shalt be saved.’ If, after this change, we fall into the -contrary state—a state of wilful impenitence—which is nothing less than -a total apostasy—the Scripture is plain; ‘There remaineth no more sacrifice -for sin;’ no place is left for repentance; for, by this formal renunciation -of our most holy faith, we ‘crucify afresh the Son of God, and put -Him to an open shame.’ But this is not the case of those who never were -converted; or of such who, having been converted, fall nevertheless sometimes -into their old sins, through the fault of their nature, or the stress of -temptation.</p> - -<p><span class="pagenum" id="Page_38">[Pg 38]</span></p> - -<p>“I don’t well understand what he means by saying, ‘Whether God has -forgiven us or no, we know not.’ If he intends such a certainty of pardon -as cannot possibly admit of the least doubt or scruple, he is infallibly in -the right; for such an absolute certainty we can never have till we come -to heaven. But if he means no more than that reasonable persuasion of -the forgiveness of sins, which a true penitent feels when he reflects on the -evidences of his own sincerity, he is certainly in the wrong, for such a firm -persuasion is actually enjoyed by man in this life.</p> - -<p>“The virtues which we have by the grace of God acquired, are not of -so little force as he supposes; for we may surely perceive when we have -them in any good degree. But when our love to God, and faith in the -Lord Jesus are weak (for there is a great inequality in our lives); when, -though we strive against our sins, we have not so far overcome but that -we sometimes relapse into them again,—in such a case we shall be often -doubtful of our state. But when, by the assistance of the Holy Spirit, we -have made a considerable progress in religion, and when habits of virtue -are confirmed; when we find little disturbance from any exorbitant appetite, -and can maintain an even tenour of life,—we shall be easy, and free -from all torment, doubts, or fears of our future happiness; for perfect -love will cast out fears.</p> - -<p>“I am entirely of your opinion, that whenever we worthily communicate, -with faith, humility, etc., our sins are forgiven, and will never rise in judgment -against us if we forsake them. The Scripture is so clear and express -in this case, that I think none can question the pardon of his sins if he -repent, except such as do not believe it.</p> - -<p>“But if you would be free from fears and doubts concerning your future -happiness, every morning and evening commit your soul to Jesus Christ, -in a full faith in His power and will to save you. If you do this seriously -and constantly, He will take you under His conduct; He will guide you -by His Holy Spirit into the way of truth, and give you strength to walk -in it. He will dispose of the events of God’s general providence to your -spiritual advantage; and if, to keep you humble and more sensible of your -dependence on Him, He permit you to fall into lesser sins, be not discouraged; -for He will certainly give you repentance, and safely guide you -through all the temptations of this world, and, at the last, receive you to -Himself in glory.</p> - -<p>“Your father has written lately to you about your business. I heartily -wish you success, for I am greatly troubled at your unhappy circumstances. -I can do nothing at present but pray for you. Dear Jack, I -beseech Almighty God to bless you.</p> - -<p class="psig"> -“<span class="smcap">Susannah Wesley.</span>” -</p> -</div> - -<p>Part of Wesley’s reply to his mother’s letter is as follows:—</p> - -<div class="blockquote"> -<p class="psig"> -“<i>July 29, 1725.</i> -</p> - -<p>“That we can never be so certain of the pardon of our sins as to be -assured they will never rise up against us, I firmly believe. We know -that they will infallibly do so if ever we apostatize, and I am not<span class="pagenum" id="Page_39">[Pg 39]</span> -satisfied what evidence there can be of our final perseverance, till we -have finished our course. But I am persuaded we may know if we are -now in a state of salvation, since that is expressly promised in the Holy -Scriptures to our sincere endeavours, and we are, surely, able to judge of -our own sincerity.</p> - -<p>“What shall I say of predestination? An everlasting purpose of God -to deliver some from damnation, does, I suppose, exclude all from that -deliverance who are not chosen. And if it was inevitably decreed from -eternity that such a determinate part of mankind should be saved, and -none beside them, a vast majority of the world were only born to eternal -death, without so much as a possibility of avoiding it. How is this -consistent with either the Divine justice or mercy? Is it merciful to ordain -a creature to everlasting misery? Is it just to punish man for crimes -which he could not but commit? That God should be the author of sin -and injustice (which must, I think, be the consequence of maintaining -this opinion), is a contradiction to the clearest ideas we have of the -Divine nature and perfections.”<a id="FNanchor_38" href="#Footnote_38" class="fnanchor">[38]</a></p> -</div> - -<p>If the ideas of Wesley and his mother, on the way of -attaining salvation, had been as scriptural as his ideas on -general redemption, both would have been in a holier and -happier frame of mind.</p> - -<p>Wesley’s religion already made him the subject of contemptuous -sneers. Hence the following from his father:—</p> - -<div class="blockquote"> -<p class="psig"> -“<span class="smcap">Wroote</span>, <i>August 2, 1725</i>.<br /> -</p> - -<p>“<span class="smcap">Dear Son</span>,—If you be what you write I shall be happy. As to the -gentlemen candidates you mention, does anybody think the devil is dead, -or asleep, or that he has no agents left? Surely virtue can bear being -laughed at. The Captain and Master endured something more for us -before He entered into glory, and unless we track His steps, in vain do we -hope to share that glory with Him.</p> - -<p>“Nought else but blessing from your loving father,</p> - -<p class="psig"> -“<span class="smcap">Samuel Wesley</span>.” -</p> -</div> - -<p>Wesley was still in doubt in reference to several matters -which had occurred to him during his late religious reading; -and to relieve his doubts, his mother sent him some of the -ablest letters she ever penned. The subjoined is taken from a -long epistle now before us, and only part of which has heretofore -been published:—</p> - -<div class="blockquote"> -<p class="psig"> -“<span class="smcap">Wroote</span>, <i>August 18, 1725</i>.<br /> -</p> - -<p>“<span class="smcap">Dear Jackey</span>,—Divine faith is an assent to whatever God has revealed -to us, because He has revealed it. And this is that virtue of faith<span class="pagenum" id="Page_40">[Pg 40]</span> -which is one of the two conditions of our salvation by Jesus Christ. But -this matter is so fully and accurately explained by Bishop Pearson (under -‘I Believe’) that I shall say no more of it.</p> - -<p>“I have often wondered that men should be so vain as to amuse -themselves with searching into the decrees of God, which no human -wit can fathom, and do not rather employ their time and powers in working -out their salvation. Such studies tend more to confound than to inform -the understanding, and young people had better let them alone. But -since I find you have some scruples concerning our article, Of Predestination, -I will tell you my thoughts of the matter. If they satisfy not, you -may desire your father’s direction, who is surely better qualified for -a casuist than I.</p> - -<p>“The doctrine of predestination, as maintained by the rigid Calvinists, -is very shocking, and ought to be abhorred, because it directly charges the -most high God with being the author of sin. I think you reason well and -justly against it; for it is certainly inconsistent with the justice and -goodness of God to lay any man under either a physical or moral -necessity of committing sin, and then to punish him for doing it.</p> - -<p>“I firmly believe that God, from eternity, has elected some to eternal -life; but then I humbly conceive that this election is founded on His -foreknowledge, according to Romans viii. 29, 30. Whom, in His eternal -prescience, God saw would make a right use of their powers, and accept of -offered mercy, He did predestinate and adopt for His children. And that -they may be conformed to the image of His only Son, He calls them to -Himself, through the preaching of the gospel, and, internally, by His Holy -Spirit; which call they obeying, repenting of their sins and believing in the -Lord Jesus, He justifies them, absolves them from the guilt of all their sins, -and acknowledges them as just and righteous persons, through the merits -and mediation of Jesus Christ. And having thus justified, He receives -them to glory—to heaven.</p> - -<p>“This is the sum of what I believe concerning predestination, which I -think is agreeable to the analogy of faith; since it does in nowise -derogate from the glory of God’s free grace, nor impair the liberty of man. -Nor can it with more reason be supposed that the prescience of God is -the cause that so many finally perish, than that one knowing the sun will -rise to-morrow is the cause of its rising.”</p> -</div> - -<p>John Wesley substantially adopted his mother’s predestinarian -views, as may be seen in his sermon on the text -which she expounds in the foregoing letter; but his notions of -that faith by which a sinner is justified were, at present, like -those of his mother, vague and general, and far from being -clear.</p> - -<p>The time for Wesley’s ordination was now approaching, -and the money question again rose up like a spectre, and -required attention. His father writes:—</p> - -<p><span class="pagenum" id="Page_41">[Pg 41]</span></p> - -<div class="blockquote"> -<p class="psig"> -“<span class="smcap">Bawtry</span>, <i>September 1, 1725</i>. -</p> - -<p>“<span class="smcap">Dear Son</span>,—I came hither to-day because I cannot be at rest till -I make you easier. I could not possibly manufacture any money for -you here sooner than next Saturday. On Monday I design to wait -on Dr. Morley, and will try to prevail with your brother to return you £8 -with interest. I will assist you in the charges for ordination, though I am -myself just now struggling for life. This £8 you may depend on the -next week, or the week after.</p> - -<p class="center"> -“Your affectionate father,</p> -<p class="psig"> -“<span class="smcap">Samuel Wesley</span>.”<a id="FNanchor_39" href="#Footnote_39" class="fnanchor">[39]</a> -</p> -</div> - -<p>Difficulties were overcome, and Wesley, having prepared -himself with the most conscientious care for the ministerial -office, was ordained deacon on Sunday, September 19th, 1725.</p> -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> -<p><span class="pagenum" id="Page_42">[Pg 42]</span></p> - -<h2 class="nobreak" id="CHAPTER_II">CHAPTER II.<br /> - -<small><i>WESLEY’S ORDINATION, ETC.</i></small></h2> -</div> - -<div class="sidenote">1725 - -Age 22</div> - -<p class="drop-cap">WHAT was the state of things about the time of Wesley’s -ordination? Wesley entered the Charterhouse in -the year Queen Anne died. George I., Elector of Hanover, -took her place. Endless intrigues in favour of the Pretender -sprung up; and Bolingbroke fled to him on the Continent, and -became his Secretary of State. Ormond gave magnificent -fêtes at Richmond, and gathered around him the most fiery -of the Jacobites, and the most intolerant of the high church -party, till he also found it expedient to follow Bolingbroke’s -example, and secretly escape to France. The clergy, in many -instances, preached sermons and published pamphlets in which -the temper, orthodoxy, and religion of King George were not -painted in the brightest colours, and in which they hesitated -not to say that England would soon be eaten up by Hanoverian -rats and other foreign vermin. Rumours of invasion -and of insurrection became general, and, about a year after -George’s coronation, the Chevalier landed in Scotland, to -take possession of what he called his kingdom.</p> - -<p>The history of this adventure is too well known to be repeated -here. Suffice it to observe, that Parliament set a price -on the Pretender’s head, by offering a reward of £100,000 for -his arrest. In Scotland, King George’s troops were put to live -in free quarters, in the houses and upon the estates of -Jacobites. In England, gaols were crowded with nonjuring -Protestants, high church divines, and Popish squires, monks, -and priests; while the Chevalier, like his poltroon father, fled -from danger, and left thousands of his hot-headed followers -to pay a fearful penalty for their rash adherence to him. -Plotters, however, still plotted; among the chief of whom was -Bishop Atterbury, the friend and patron of Wesley’s brother -Samuel. The prelate was arrested, was tried in the House -of Lords, was deprived of his bishopric, was banished from his<span class="pagenum" id="Page_43">[Pg 43]</span> -country, entered the service of the Pretender, and became his -confidential agent.</p> - -<p>These were times of terrible upheaving, and, surrounded -by such commotions, young Wesley quietly pursued his -scholastic studies, first in the Charterhouse, London, and -afterwards in Christ Church College, Oxford. In the year in -which Wesley went to Oxford, the South Sea bubble burst, -and, by its gambling, knavish madness, the nation was involved -in the most disgraceful kind of bankruptcy. About -the same period, Parliament were discussing bills to authorize -bishops and county magistrates to summon Dissenting -ministers to quarter sessions to subscribe to a declaration of -the Christian faith; and, upon their refusal, to deprive them -of the benefit of the Act of Toleration; while, oddly enough, -at the same time, Walpole, the prime minister, was endeavouring -to satisfy the squeamish demand to omit from the -“affirmation” of the Quakers the words,—“In the presence -of Almighty God”—a demand which Atterbury resisted to -the uttermost, insisting that such an indulgence was not due -to “a set of people who were hardly Christians.”</p> - -<p>Wesley was ordained a deacon by Bishop Potter, the son -of a Yorkshire linen-draper; a man of great talent, and immense -learning,—somewhat haughty and morose, and yet -highly esteemed by a great portion of his contemporaries,—a -high churchman, who maintained that episcopacy was of -Divine institution, and yet one who cherished a friendly feeling -towards the first Methodists, saying concerning them, “These -gentlemen are irregular; but they have done good; and I pray -God to bless them.” To the day of his death, Wesley held -Potter in high esteem, calling him “a great and good man”; -and, in a sermon written as late as the year 1787, mentioning -an advice which the bishop had given him half a century -before, and for which he had often thanked Almighty God, -namely, “That if he wished to be extensively useful, he must -not spend his time in contending for or against things of a -disputable nature, but in testifying against notorious vice, and -in promoting real, essential holiness.”<a id="FNanchor_40" href="#Footnote_40" class="fnanchor">[40]</a></p> - -<p>It is a somewhat remarkable circumstance that, just about<span class="pagenum" id="Page_44">[Pg 44]</span> -the time of Wesley’s ordination, Voltaire was expelled from -France, and fled to England, where he published his celebrated -“Henriade,” a work which was patronized by George -I., and which yielded a profit that laid the foundation of the -infidels future fortune. During a long life, he and Wesley -were contemporaneous, and, perhaps, of all the men then -living, none exercised so great an influence as the restless -philosopher and the unwearied minister of Christ. No men, -however, could be more dissimilar. Wesley, in person, was -beautiful; Voltaire was of a physiognomy so strange, and -lighted up with fire so half-hellish and half-heavenly, that it -was hard to say whether it was the face of a satyr or a man. -Wesley’s heart was filled with a world-wide benevolence; -Voltaire, though of gigantic mind, scarcely had a heart at -all,—an incarnation of avaricious meanness, and a victim to -petty passions. Wesley was the friend of all and the enemy -of none; Voltaire was too selfish to love, and when forced to -pay the scanty and ill-tempered homage which he sometimes -rendered, it was always offered at the shrine of rank and -wealth. Wesley had myriads who loved him; Voltaire had -numerous admirers, but probably not a friend. Both were -men of ceaseless labour, and almost unequalled authors; but -while the one filled the land with blessings, the other, by his -sneering and mendacious attacks against revealed religion, -inflicted a greater curse than has been inflicted by the -writings of any other author either before or since. The evangelist -is now esteemed by all whose good opinions are worth -having; the philosopher is only remembered to be branded -with well-merited reproach and shame.</p> - -<p>Wesley’s first sermon was preached at South Leigh, a small -village three miles from Witney. Forty-six years afterwards -he preached in the same place, when there was one man -present who had been a member of his first congregation.<a id="FNanchor_41" href="#Footnote_41" class="fnanchor">[41]</a></p> - -<p>Another of his early sermons was delivered at Epworth, -January 11, 1726, at the funeral of John Griffith, a hopeful -young man, son of one of the Epworth parishioners. The -text was 2 Samuel xii. 23, and the subject of the brief sermon -was the folly of indulging grief, except on account of sin.<span class="pagenum" id="Page_45">[Pg 45]</span> -Funeral sermons, in the common acceptation of the word, the -young preacher denounces, for they had been so often prostituted -to a mere flattery of the dead that now they were no -longer capable of serving good purposes. “It is of no service -to the dead,” says he, “to celebrate his actions, since he has -the applause of God and His holy angels, and his own conscience. -And it is of little use to the living, since he who -desires a pattern may find enough proposed as such in the -sacred writings.” For such reasons, Wesley, already laconic, -reduces all that he has to say of John Griffith into a single -sentence. “To his parents he was an affectionate, dutiful -son; to his acquaintance an ingenuous, cheerful, good-natured -companion; and to me a well-tried, sincere friend.”<a id="FNanchor_42" href="#Footnote_42" class="fnanchor">[42]</a></p> - -<p>In a little more than two months after the delivery of this -sermon, Wesley was elected fellow of Lincoln College.<a id="FNanchor_43" href="#Footnote_43" class="fnanchor">[43]</a> The -election took place March 17th, 1726. In this affair, his -brother Samuel rendered him considerable assistance; his -mother, with a full heart, thanked Almighty God for his -“good success;”<a id="FNanchor_44" href="#Footnote_44" class="fnanchor">[44]</a> and his father wrote him as follows:—</p> - -<div class="blockquote"> - -<p>“<span class="smcap">Dear Mr. Fellow Elect of Lincoln</span>,—I have done more than -I could for you. On your waiting on Dr. Morley<a id="FNanchor_45" href="#Footnote_45" class="fnanchor">[45]</a> with this, he will pay -you £12. You are inexpressibly obliged to that generous man. The last -£12 pinched me so hard, that I am forced to beg time of your brother -Sam till after harvest, to pay him the £10 that you say he lent you. -Nor shall I have as much as that, perhaps not £5, to keep my family till -after harvest; and I do not expect that I shall be able to do anything for -Charles when he goes to the university. What will be my own fate God -only knows. <i>Sed passi graviora.</i> Wherever I am, my Jack is fellow of -Lincoln. I wrote to Dr. King, desiring leave for you to come one, two, -or three months into the country, where you shall be gladly welcome. -Keep your best friend fast; and, next to him, Dr. Morley; and have a -care of your other friends, especially the younger. All at present from -your loving father,</p> - -<p class="psig"> -“<span class="smcap">Samuel Wesley</span>.”<a id="FNanchor_46" href="#Footnote_46" class="fnanchor">[46]</a><br /> -</p> -</div> - -<p><span class="pagenum" id="Page_46">[Pg 46]</span></p> - -<p>Writing to his brother Samuel, Wesley says:—</p> - -<div class="blockquote"> -<p class="psig"> -“<span class="smcap">Lincoln College, Oxon</span>, <i>April 4, 1726</i>.<br /> -</p> - -<p>“<span class="smcap">Dear Brother</span>,—My father very unexpectedly, a week ago, sent -me a bill on Dr. Morley for £12, which he had paid to the rector’s use at -Gainsborough; so that now all my debts are paid, and the expenses of -my treat defrayed; and I have still above £10 remaining. If I could -have leave to stay in the country till my college allowance commences, -this money would abundantly suffice me till then.</p> - -<p>“I never knew a college besides ours, whereof the members were so -perfectly well satisfied with one another, and so inoffensive to the other -part of the university. All the fellows I have yet seen are both well-natured -and well-bred; men admirably disposed as well to preserve -peace and good neighbourhood among themselves, as to preserve it -wherever else they have any acquaintance.</p> - -<p class="center"> -“I am, etc.,</p> -<p class="psig">“<span class="smcap">John Wesley</span>.”<a id="FNanchor_47" href="#Footnote_47" class="fnanchor">[47]</a> -</p> -</div> - -<p>The following, which was also addressed to his brother -Samuel, is amusing. Wesley was so poor that he could ill -afford to employ a barber to cut and dress his hair, even when -his mother wished it, and when he himself thought it might -improve his personal appearance.</p> - -<div class="blockquote"> - -<p>“My mother’s reason for my cutting off my hair is because she fancies -it prejudices my health. As to my looks, it would doubtless mend my -complexion to have it off, by letting me get a little more colour, and -perhaps it might contribute to my making a more genteel appearance. -But these, till ill health is added to them, I cannot persuade myself to be -sufficient grounds for losing two or three pounds a year. I am ill enough -able to spare them.</p> - -<p>“Mr. Sherman says there are garrets, somewhere in Peckwater, to be -let for fifty shillings a year; that there are some honest fellows in -college, who would be willing to chum in one of them; and that, could -my brother but find one of these garrets, and get acquainted with -one of these honest fellows, he might possibly prevail upon him to join -in taking it; and then if he could but prevail upon some one else to give -him £7 a year for his own room, he would gain almost £6 a year clear, if -his rent were well paid. He appealed to me whether the proposal was -not exceedingly reasonable? But as I could not give him such an answer -as he desired, I did not choose to give him any at all.</p> - -<p>“Leisure and I have taken leave of one another. I propose to be busy -as long as I live, if my health is so long indulged me. In health and -sickness I hope I shall ever continue with the same sincerity,</p> - -<p class="center"> -“Your loving brother,</p> -<p class="psig"> -“<span class="smcap">John Wesley</span>.”<a id="FNanchor_48" href="#Footnote_48" class="fnanchor">[48]</a> -</p> -</div> - -<p><span class="pagenum" id="Page_47">[Pg 47]</span></p> - -<p>Charles Wesley had just removed from Westminster School -to the university, being elected to the same college as that -in which his brother had spent the last six years. John -obtained leave of absence from Lincoln College, and spent -the summer at Epworth and Wroote with his venerated -parents. Here he usually read prayers and preached twice -every sabbath; pursued his studies with the greatest -diligence; and conversed with his father and mother on -many of the chief topics of practical religion, noting in his -diary such of their rules and maxims as appeared to him -important.<a id="FNanchor_49" href="#Footnote_49" class="fnanchor">[49]</a> While here, he wrote his paraphrase on the -104th Psalm,—a production of genius fully showing that if -Wesley had cultivated his poetic talents he might easily have -attained to no inferior position among the bards of Britain. -The following is an extract:—</p> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent0">“Thou, brooding o’er the realms of night,</div> - <div class="verse indent0">The’ unbottomed infinite abyss,</div> - <div class="verse indent0">Bad’st the deep her rage surcease,</div> - <div class="verse indent2">And saidst, <i>Let there be light!</i></div> - <div class="verse indent0">Ethereal light Thy call obeyed,</div> - <div class="verse indent0">Glad she left her native shade,</div> - <div class="verse indent0">Darkness turned his murmuring head,</div> - <div class="verse indent0">Resigned the reins, and trembling fled.”<a id="FNanchor_50" href="#Footnote_50" class="fnanchor">[50]</a></div> - </div> -</div> -</div> - -<p>“Make poetry your diversion,”<a id="FNanchor_51" href="#Footnote_51" class="fnanchor">[51]</a> said Wesley’s mother, “but -not your business;” and because he acted on this advice his -poetical pieces are comparatively few. It is well known, -however, that some of the noblest hymns in the Wesleyan -hymn-book were written by John Wesley’s pen. What can -exceed, in poetic grandeur, the three hymns beginning with -the line:—</p> - -<p class="center"> -“Father of all, whose powerful voice,” etc.<br /> -</p> - -<p>Or the two hymns commencing with:—</p> - -<p class="center"> -“O God, Thou bottomless abyss,” etc.<br /> -</p> - -<p>Or the hymn beginning:—</p> - -<p class="center"> -“O God, of good the’ unfathomed sea,” etc.<br /> -</p> - -<p>Or again:—</p> - -<p class="center"> -“O God the Son, in whom combine,” etc.<br /> -</p> - -<p><span class="pagenum" id="Page_48">[Pg 48]</span></p> - -<p>Or again:—</p> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent2">“Jesus, whose glory’s streaming rays,” etc.</div> - <div class="verse indent0">“Now I have found the ground wherein,” etc.</div> - <div class="verse indent2">“Jesus, Thy blood and righteousness,” etc.</div> - <div class="verse indent0">“Thee will I love, my strength, my tower,” etc.</div> -</div></div></div> - -<p>Or again, the two hymns commencing with:—</p> - -<p class="center"> -“Commit thou all thy griefs,” etc.<br /> -</p> - -<p>Or again:—</p> - -<p class="center"> -“Thou hidden love of God, whose height,” etc.<br /> -</p> - -<p>Let it be granted that these and others were translations; -but still it must be ceded that the words, if not the thoughts, -are Wesley’s; and that never, in uninspired language, is God -adored and praised in loftier or more sacred strains than in -the singing of the hymns above mentioned. Apart from his -numerous hymn-books, Wesley, at different times, published -five volumes of poetry, and, to the day of his death, read it -with the richest relish.</p> - -<p>Wesley returned to Oxford on the 21st of September, 1726, -and resumed his studies. His literary character was now -established at the university. All parties acknowledged him -to be a man of talents and of learning; while his skill in logic -was known to be remarkable. The result was, though he was -only in the twenty-third year of his age, and had not yet -taken a master’s degree, he was, within two months after his -return from Epworth, on November 7th, elected Greek lecturer -and moderator of the classes.</p> - -<p>At the commencement of the year 1727, Wesley, in a letter,<a id="FNanchor_52" href="#Footnote_52" class="fnanchor">[52]</a> -tells his mother that he had drawn up for himself a -scheme of studies, and had “perfectly come over to her -opinion, that there are many truths it is not worth while to -know. If we had a dozen centuries of life allowed us, we -might, perhaps, be pardoned for spending a little time upon -such curious trifles; but, with the small pittance of life we -have, it would be great ill husbandry to spend a considerable -part of it in what makes neither a quick nor a sure return.” -Wesley adds, that, about the time of his ordination, he had, -while watching with a college friend a young lady’s funeral, -attempted to make his friend a Christian. From that time<span class="pagenum" id="Page_49">[Pg 49]</span> -this youth was exceedingly serious; and a fortnight ago had -died of consumption. Wesley was with him three days before -his decease, and on the Sunday following, in accordance with -his friend’s desire while living, he did him the last good office -that he could by preaching his funeral sermon. Here was -<i>Wesley’s first convert</i>.</p> - -<p>Another friend must be introduced, not so serious as the -sight of a funeral has a tendency to make us, but a sprightly -young collegian, more vivacious than religious, who, in 1729, -became one of the first four Methodists that met together to -read the Greek Testament,<a id="FNanchor_53" href="#Footnote_53" class="fnanchor">[53]</a> and whose portrait occupies a -place in the large and beautiful engraving of “The Rev. John -Wesley and his Friends at Oxford.” The following letter is -valuable only as it tends to show that Wesley, and some of -his college friends, were not yet so intensely religious as they -became soon after.</p> - -<div class="blockquote"> -<p class="psig"> -“<span class="smcap">Stanton</span>, <i>February 2, 1727</i>.<br /> -</p> - -<p>“With familiarity I write, Dear Jack.—On Friday night last I received -your kind accusation. You generously passed by, or pardoned, all insipid -or impertinent expressions; but I am condemned for brevity before I -could put forth my defence. My plea is, I writ yours, as likewise one to -Harry Yardley, of equal importance, in the space of three hours. My -letter was really longer than yours by Scripture proof; for you writ scarce -much out of your abundance of thoughts; whereas I writ all that I thought -of, and thought of all I could write. I have not the presumption to compare -my expressions or style with yours, because there I am excelled beyond -all degrees of comparison.</p> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent0">‘For when you write, smooth elocution flows;</div> - <div class="verse indent0">But when Bob scrawls, rough ignorance he shows.’</div> - </div> -</div> -</div> - -<p>I am just going down to a dinner of calves’ head and bacon, with some -of the best green cabbages in the town. I wish I could send you a plate -of our entertainment while it is hot. We have just tapped a barrel of -admirable cider.</p> - -<p>“2 o’clock. I am come up again with a belly-full, <i>sufficit</i>. Your -most deserving, queer character,—your worthy personal accomplishments,—your -noble endowments of mind,—your little and handsome person,—and -your obliging and desirable conversation, have been the pleasing subject -of our discourse for some pleasant hours. You have often been in the -thoughts of M. B., which I have curiously observed, when with her alone, -by inward smiles and sighs and abrupt expressions concerning <i>you</i>. Shall -this suffice? I caught her this morning in an humble and devout posture -on her knees. I am called to read a <i>Spectator</i> to my sister Capoon. I<span class="pagenum" id="Page_50">[Pg 50]</span> -long for the time when you are to supply my father’s absence. Keep your -counsel, and burn this when perused. You shall have my reasons in my -next. I must conclude, and subscribe myself, your most affectionate -friend, and <i>brother</i> I wish I might write,</p> - -<p class="psig"> -“<span class="smcap">Robert Kirkham.</span>”<a id="FNanchor_54" href="#Footnote_54" class="fnanchor">[54]</a></p> -</div> - -<p>The above somewhat frothy epistle indicates an important -fact, that Wesley was in love with Miss Betty, Kirkham’s -sister, or, at all events, that Kirkham wished to have him for -a brother. Nothing more is known of this incipient courtship, -except that in a letter to Wesley, dated five days after Kirkham’s, -and written by Martha Wesley, it is said, “When I -knew that you were just returned from Worcestershire, where -I suppose you saw your <i>Varanese</i>, I then ceased to wonder at -your silence, for the sight of such a woman, ‘so known, so -loved,’ might well make you forget me. I really have myself -a vast respect for her, as I must necessarily have for one that -is so dear to you.” Wesley soon became far too much immersed -in more serious things to have time to think of wooing. -He writes:—</p> - -<p>“Removing to another (Lincoln) college, I began to see -more and more the value of time. I applied myself closer to -study. I watched more carefully against actual sins. I advised -others to be religious, according to that scheme of religion -by which I modelled my own life. But meeting now -with Mr. Law’s ‘Christian Perfection’ and ‘Serious Call,’ although -I was much offended at many parts of both, yet they -convinced me more than ever of the exceeding height and -breadth and depth of the law of God. The light flowed in so -mightily upon my soul, that everything appeared in a new -view. I cried to God for help, resolved, as I had never done -before, not to prolong the time of obeying Him. And by my -continued endeavour to keep His whole law, inward and outward, -to the utmost of my power, I was persuaded that I -should be accepted of Him, and that I was even then in a -state of salvation.”<a id="FNanchor_55" href="#Footnote_55" class="fnanchor">[55]</a></p> - -<p>William Law will have to be noticed hereafter. Suffice it -to remark now, that, after obtaining a fellowship at Emanuel<span class="pagenum" id="Page_51">[Pg 51]</span> -College, Cambridge, and officiating as a curate in the metropolis, -he refused to take the oaths prescribed by parliament -on the accession of George I., lost his fellowship, left the -pulpit, and became tutor to Edward Gibbon, father of the -renowned historian. He was now resident at Putney, and is -described as rather above the middle size, stout but not corpulent, -with broad shoulders, grey eyes, round visage, well-proportioned -features, an open countenance, and rather inclined -to be merry than mournful. His “Christian Perfection” -was first published in 1726, just before Wesley read it; and, in -strong, clear, racy language, maintains that Christianity requires -a change of nature, a renunciation of the world and -worldly tempers, self-denial and mortification, in short, a life -perfectly devoted to the service of God. Clergymen are reminded -that it is far more important to visit the poor and -sick, and to be wholly occupied in the cure of souls, than in -studying the old grammarians. Vain books and stage entertainments -are denounced in the strongest terms; and a close -imitation of the life and example of Christ Jesus is enforced -with the utmost earnestness. The work throughout is one of -the most intensely religious books in the English language; -and had it shown the way of attaining holiness as clearly as it -enforces the practice of it, it would in all respects have been -unequalled. The “Serious Call” is a kindred book, and -written in the same earnest and pungent style. “It is,” -wrote Wesley, within eighteen months of his decease,—“It is -a treatise which will hardly be excelled, if it be equalled, in -the English tongue, either for beauty of expression, or for -justness and depth of thought.”<a id="FNanchor_56" href="#Footnote_56" class="fnanchor">[56]</a></p> - -<p>The effect produced upon Wesley,<a id="FNanchor_57" href="#Footnote_57" class="fnanchor">[57]</a> by reading these two -invaluable books, was immense. “I was convinced,” says he -“more than ever of the impossibility of being half a Christian, -and determined to be all devoted to God, to give Him all my -soul, my body, and my substance.”<a id="FNanchor_58" href="#Footnote_58" class="fnanchor">[58]</a></p> - -<p><span class="pagenum" id="Page_52">[Pg 52]</span></p> - -<p>Wesley’s intentions were as sincere and pure as grace could -make them; but his ideas of Christian truth were confused, -misty, erroneous. He was spending several hours every day -in reading the Scripture in the original tongues; and yet he -tells us that it was not until years after this that he became -convinced of the great truths, which, above all other truths, -gave rise to the societies of the people called Methodists. -These truths he himself has specified in the following terms:—“The -justification, whereof our articles and homilies speak, -means present forgiveness, pardon of sins, and consequently -acceptance with God. I believe the condition of this is faith; -I mean, not only that without faith we cannot be justified, -but also that, as soon as any one has true faith, in that moment -he is justified. Good works follow this faith, but cannot go -before it; much less can sanctification, which implies a continued -course of good works, springing from holiness of heart.</p> - -<p>“Repentance must go before faith, and fruits meet for it, if -there be opportunity. By repentance, I mean conviction of -sin, producing real desires and sincere resolutions of amendment; -and by ‘fruits meet for repentance,’ I mean forgiving -our brother, ceasing from evil and doing good, using the -ordinances of God, and in general obeying Him according to -the measure of grace which we have received. But these I -cannot as yet term good works; because they do not spring -from faith and the love of God.</p> - -<p>“By salvation I mean, not barely deliverance from hell, or -going to heaven, but a present deliverance from sin, a restoration -of the soul to its primitive health, its original purity; -a recovery of the Divine nature; the renewal of our souls -after the image of God, in righteousness and true holiness, in -justice, mercy, and truth. This implies all holy and heavenly -tempers, and by consequence, all holiness of conversation.</p> - -<p>“Faith is the sole condition of this salvation. Without faith -we cannot thus be saved; for we cannot rightly serve God -unless we love Him. And we cannot love Him unless we -know Him; neither can we know Him unless by faith.</p> - -<p>“Faith, in general, is a Divine, supernatural evidence, or -conviction of things not seen; that is, of things past, future, -or spiritual. Justifying faith implies, not only a Divine evidence, -or conviction, that God was in Christ, reconciling the<span class="pagenum" id="Page_53">[Pg 53]</span> -world unto Himself; but a sure trust and confidence that -Christ died for my sins; that He loved me and gave Himself -for me. And the moment a penitent sinner believes this, God -pardons and absolves him.</p> - -<p>“And as soon as his pardon or justification is witnessed to -him by the Holy Ghost, he is saved. He loves God and all -mankind. He has the mind that was in Christ, and power to -walk as He also walked. From that time (unless he makes -shipwreck of the faith) salvation gradually increases in his -soul.</p> - -<p>“The Author of faith and salvation is God alone. He is the -sole Giver of every good gift, and the sole Author of every -good work. There is no more of power than of merit in man; -but as all merit is in the Son of God, in what He has done -and suffered for us, so all power is in the Spirit of God. And -therefore every man, in order to believe unto salvation, must -receive the Holy Ghost. This is essentially necessary to -every Christian, in order to have faith, peace, joy, and love. Whoever -has these fruits of the Spirit cannot but know and feel -that God has wrought them in his heart.”</p> - -<p>The reader has here, in Wesley’s own words, a summary of -all the doctrines which technically may be termed the doctrines -of the <i>first Methodists</i>. It was the preaching of these doctrines, -and of these only, that created Methodism in 1739. -And, to be faithful to the principles of their founder, the -Methodists of this, and of every age succeeding, <i>must</i>, <span class="allsmcap">MUST</span> -make these the <i>chief</i> doctrines of their ministry. Wesley -preached other truths besides these: but these were the truths -which distinguished him from his fellows; which gave birth to -the system that bears his name; and which he always made -<i>prominent</i> in his sermons and in his books, to the end of life. -Methodism will sink and deservedly become extinct, when it -ceases to proclaim, as its <i>greatest</i> dogmas, the above summary -of Methodistic doctrines, drawn up by Wesley himself -in 1744.</p> - -<p>This summary is introduced here because, notwithstanding -his deep religious feeling, his pure intentions, and his strict -morality, the doctrines it embraces were doctrines of which -Wesley remained strangely ignorant for nearly thirteen years -after his ordination, in 1725. He writes: “It was many years<span class="pagenum" id="Page_54">[Pg 54]</span> -after I was ordained deacon, before I was convinced of the -great truths above recited. During all that time, I was utterly -ignorant of the nature and condition of justification. Sometimes -I confounded it with sanctification (particularly when I -was in Georgia); at other times I had some confused notion -about the forgiveness of sins; but then I took it for granted -the time of this must be either the hour of death, or the day -of judgment. I was equally ignorant of the nature of saving -faith; apprehending it to mean no more than a ‘firm assent -to all the propositions contained in the Old and New Testaments.’”<a id="FNanchor_59" href="#Footnote_59" class="fnanchor">[59]</a></p> - -<p>Such, at this period, were Wesley’s views of Christian truth, -principally derived from his mother, from Thomas à Kempis, -Jeremy Taylor, and William Law. Some have charged him -with embracing the mystic divinity, but, except so far as the -mystic writers denied the doctrine of justification by faith, the -charge is unfounded. In reply to this accusation, Wesley -writes: “It is true that, for a while, I admired the <i>mystic -writers</i>. But I dropped them, even before I went to Georgia; -long before I knew or suspected anything as to justification by -faith. Therefore all that follows of my ‘making my system -of divinity more commodious for general use,’ having no -foundation, falls to the ground at once. I never was ‘in the -way of mysticism’ at all.”<a id="FNanchor_60" href="#Footnote_60" class="fnanchor">[60]</a></p> - -<p>Wesley took his degree of Master of Arts, on February 14, -1727. In his disputation for this he acquired considerable reputation; -delivering three lectures on the occasion, one “De -Anima Brutorum;” a second, “De Julio Cæsare;” and a -third, “De Amore Dei.” These early orations seem to be -entirely lost.</p> - -<p>Another step taken by Wesley, about the same period, was -to rid himself of unprofitable friends. He writes: “When it -pleased God to give me a settled resolution to be not a -<i>nominal</i>, but a <i>real</i> Christian (being then about twenty-two -years of age), my acquaintance were as ignorant of God as -myself. But there was this difference: I knew my own ignorance; -they did not know theirs. I faintly endeavoured to<span class="pagenum" id="Page_55">[Pg 55]</span> -help them, but in vain. Meantime, I found, by sad experience, -that even their <i>harmless</i> conversation, so called, damped -all my good resolutions. I saw no possible way of getting rid -of them, unless it should please God to remove me to another -college. He did so, in a manner utterly contrary to all human -probability. I was elected fellow of a college where I knew -not one person. I foresaw abundance of people would come -to see me, either out of friendship, civility, or curiosity; and -that I should have offers of acquaintance new and old: but I -had now fixed my plan. I resolved to have no acquaintance -by chance, but by choice; and to choose such only as would -help me on my way to heaven. In consequence of this, I -narrowly observed the temper and behaviour of all that visited -me. I saw no reason to think that the greater part of these -truly loved or feared God: therefore, when any of them came -to see me, I behaved as courteously as I could; but to the -question, ‘When will you come to see me?’ I returned no -answer. When they had come a few times, and found I still -declined returning the visit, I saw them no more. And, I -bless God, this has been my invariable rule for about three-score -years. I knew many reflections would follow; but that -did not move me, as I knew full well it was my calling to go -through evil report and good report.”<a id="FNanchor_61" href="#Footnote_61" class="fnanchor">[61]</a></p> - -<p>Thus did Wesley free himself from trifling companions. -About the same time, some one proposed to him a well -endowed school in Yorkshire, and suggested, as an inducement -for him to accept it, that it was situated “in a little vale, -so pent up between two hills” that it was scarcely accessible; -a place where he could “expect little company from without, -and within none at all.”<a id="FNanchor_62" href="#Footnote_62" class="fnanchor">[62]</a> This school was either never -offered, or, if it was, the offer was declined.</p> - -<p>Wesley now laid down a plan of study, and closely followed -it. Mondays and Tuesdays he devoted to the Greek and -Roman classics, historians and poets; Wednesdays, to logic -and ethics; Thursdays to Hebrew and Arabic; Fridays to -metaphysics and natural philosophy; Saturdays to oratory -and poetry, chiefly composing; and Sundays, to divinity. -In intermediate hours, he perfected himself in the French<span class="pagenum" id="Page_56">[Pg 56]</span> -language, which he had begun to learn two or three years before; -sometimes amused himself with experiments in optics; -and in mathematics studied Euclid, Keil, and Sir Isaac -Newton. First, he read an author regularly through, and then -transcribed into a commonplace book such passages as he -thought important or beautiful. In this way he greatly increased -his stock of knowledge and inured himself to hard working.</p> - -<p>His father was now sixty-five years of age, and was already -palsied; his mother also was in exceedingly ill health; and -hence, in August, 1727, he removed to Lincolnshire, for the -purpose of officiating as his father’s curate at Epworth and -at Wroote; and here, with the exception of about three -months, he remained until November, 1729.</p> - -<p>The details of this period of two years and a quarter in -Wesley’s history are few. His life at Epworth and Wroote -was doubtless the ordinary every-day sort of life of an earnest -country parish clergyman. Fortunately, one of his sermons, -preached during the time that he was his father’s curate, has -been preserved, and is important as showing how, from the -very commencement of his ministry, he rigidly adhered to the -principle of preaching the truth, the whole truth, and nothing -but the truth. The text is 2 Corinthians ii. 17, and the subject -of the sermon is that of “corrupting the word of God.” Among -corrupters he notices:—1. Those who introduce “into it -human mixtures, and blend with the oracles of God impure -dreams, fit only for the mouth of the devil.” 2. Those who -mix it “with false interpretations.” 3. Those who do not add -to it but take from it, “washing their hands of stubborn texts, -that will not bend to their purposes, or that too plainly touch -upon the reigning vices of the places where they live.” Those -who do not corrupt the word of God “preach it genuine and -unmixed,” unimpaired and in all its fulness. “They speak -with plainness and boldness, and are not concerned to palliate -their doctrine to reconcile it to the tastes of men. They will -not, they dare not, soften a threatening so as to prejudice its -strength; neither represent sin in such mild colours as to -impair its native blackness.”<a id="FNanchor_63" href="#Footnote_63" class="fnanchor">[63]</a></p> - -<p>Here we have Wesley, in the twenty-fifth year of his age,<span class="pagenum" id="Page_57">[Pg 57]</span> -displaying the same conscientious fidelity and unflinching -boldness, which so strikingly characterized the whole of his -future ministry.</p> - -<p>In July, 1728, Wesley repaired to Oxford, where, on Sunday, -September 22, he was ordained priest by Dr. Potter, -who had ordained him deacon in 1725. Nine days afterwards, -he returned to his curacy at Wroote, where, as already -stated, he continued preaching and fulfilling other ministerial -duties until November 22, 1729.</p> - -<p>What were the results of Wesley’s preaching? Wesley -himself shall tell us. He writes: “I preached much, but saw -no fruit of my labour. Indeed, it could not be that I should; -for I neither laid the foundation of repentance, nor of believing -the gospel; taking it for granted that all to whom I -preached were believers, and that many of them needed no -repentance.”<a id="FNanchor_64" href="#Footnote_64" class="fnanchor">[64]</a> Let Christian ministers be admonished. Is it -not a fact—a general, if not universal fact—that where these -doctrines are not preached all other preaching is almost, if -not altogether, useless? Christ’s ministry throughout was in -perfect accordance with its commencement, when following -John the Baptist, as His high herald, He cried, “Repent ye, -and believe the gospel.” This kind of preaching is always -useful. Would to God we had more of it at the present -day!</p> - -<p>Wroote was a wretched place. Wesley says it was “surrounded -with bogs;”<a id="FNanchor_65" href="#Footnote_65" class="fnanchor">[65]</a> and, according to Samuel, his brother, -the parsonage was roofed with thatch and made lively by the -mingled music of “kittens and whelps,” “pigs and porkets,” -“bellowing kine and bleating lambs, quacking ducks and -fluttering hens.” Describing his father’s presence there, he -writes:—</p> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent0">“Methinks I see you striving all</div> - <div class="verse indent0">Who first shall answer to his call,</div> - <div class="verse indent0">Or lusty Nan or feeble Moll,</div> - <div class="verse indent0">Sage Pat, or sober Hetty;</div> - <div class="verse indent0">To rub his cassock’s draggled tail,</div> - <div class="verse indent0">Or reach his hat from off the nail,</div> - <div class="verse indent0">Or seek the key to draw his ale,</div> - <div class="verse indent2">When damsel haps to steal it;</div><span class="pagenum" id="Page_58">[Pg 58]</span> - </div> - <div class="stanza"> - <div class="verse indent0">To burn his pipe, or mend his clothes,</div> - <div class="verse indent0">Or nicely darn his russet hose,</div> - <div class="verse indent0">For comfort of his aged toes,</div> - <div class="verse indent2">So fine they cannot feel it.”<a id="FNanchor_66" href="#Footnote_66" class="fnanchor">[66]</a></div> -</div></div></div> -<p>The church was a small brick building, and the population, -even as late as 1821, was under three hundred. The people -were, says Mehetabel Wesley, “unpolished wights,” as “dull -as asses,” and with heads “as impervious as stones.”</p> - -<p>Such were Wesley’s parish and parishioners—not exactly -the place where a poetical genius and classic scholar was likely -to luxuriate; and yet there is no reason to entertain a doubt -that Wesley was happy in his new sphere of labour. He loved -retirement, and here he had it. It is not improbable that, for -many a long year, Wroote would have been his residence, had -not the rector of Lincoln College wished to have him back to -Oxford. This gentleman had rendered such service to the -Wesley family that the venerable father used to say, “I can -refuse him nothing.”<a id="FNanchor_67" href="#Footnote_67" class="fnanchor">[67]</a> Accordingly, the following letter, by -Dr. Morley, was irresistible.</p> - -<div class="blockquote"> -<p class="psig"> -“<i>October 21, 1729.</i> -</p> - -<p>“At a meeting of the society, just before I left college, to consider the -proper method to preserve discipline and good government, it was, in the -opinion of all present, judged necessary that the junior fellows, who -should be chosen moderators, shall in person attend the duties of their -office, if they do not prevail with some of the fellows to officiate for them. -We all thought it would be a great hardship on Mr. Fenton to call him -from a perpetual curacy; yet this we must have done, had not Mr. -Hutchins been so kind to him and us as to engage to supply his place -in the hall for the present year. Mr. Robinson would as willingly supply -yours, but the serving of two cures, about fourteen miles from Oxford, -makes it, he says, impossible to discharge the duty constantly. We hope -it may be as much for your advantage to reside at college as where you -are, if you take pupils, or can get a curacy in the neighbourhood of Oxon. -Your father may certainly have another curate, though not so much to -his satisfaction; yet we are persuaded that this will not move him to -hinder your return to college, since the interests of the college and obligation -to statute require it.”</p> -</div> - -<p>And so, because Fenton had a perpetual curacy, too good -to be given up; and because Robinson, in his two parishes, had<span class="pagenum" id="Page_59">[Pg 59]</span> -as much work as he could do, Wesley was forcibly removed -from Wroote, and brought back to Oxford to fulfil his functions -as a fellow. No time was lost. He returned to Oxford on -November 22, 1729, and here continued until he embarked -for Georgia on the 14th of October, 1735.</p> -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> -<p><span class="pagenum" id="Page_60">[Pg 60]</span></p> - -<h2 class="nobreak" id="CHAPTER_III">CHAPTER III.<br /> - - -<small><i>OXFORD METHODISM, ETC.</i></small></h2> -</div> - -<div class="sidenote">1729 - -Age 26</div> - -<p class="drop-cap">WESLEY returned to Oxford shortly after the coronation -of George II. In some respects this was an age -of giants. Bolingbroke, though a rake and an infidel, was -a man of exalted powers and of splendid eloquence. Walpole, -more than any other man, was the means of keeping the -British crown on the heads of the house of Hanover. The -Earl of Granville, by his brilliant talents, raised himself to the -highest offices of state; though, thinking ignorance the best -security for obedience, he opposed the education of the -poor, and disliked the propagation of Christ’s religion in -the colonies. Chesterfield was a gambler and a <i>roué</i>, but, -as Johnson said, “he was also a wit among lords, and a lord -among wits.”</p> - -<p>In the Church, Atterbury, though a Jacobite, passionate, -ambitious, and double dealing, was also talented, learned, -and eloquent. Whiston, though extremely heterodox, was a -man of great ability. Gibson, Bishop of London, was one -whose piety was equal to his erudition. Hoadly, Bishop -of Winchester, has, not without reason, been pronounced -“the greatest dissenter that ever wore a mitre.” Sherlock -was famous for his pulpit power. The head of Waterland -was “an immense library, where the treasures of learning were -arranged in such exact order that whatever he or his friends -wanted he could produce at once.” To these might be added -Butler, Secker, Warburton, and others.</p> - -<p>Among the Dissenters we find Edmund Calamy, Isaac -Watts, Nathaniel Lardner, and Philip Doddridge.</p> - -<p>Among men of science and of letters, Edmund Halley was -exploring the starry heavens; and Sir Hans Sloane was -revelling among the plants and flowers of earth. Nicholas -Saunderson, blind from childhood, was lecturing upon optics; -Roubiliac was making marble almost breathe, and Handel<span class="pagenum" id="Page_61">[Pg 61]</span> -composing his immortal oratorios. Tindal was pouring out his -streams of erudite infidelity. Daniel De Foe was still living. -Bentley was at the zenith of his literary fame. Jonathan -Swift was playing the part of a clever ecclesiastical buffoon. -Edward Young was pondering poetry among the tombs of -his own churchyard. Pope was employing his accomplished -genius, surrounded by the beauties of his lovely retreat at -Twickenham. Gay was composing comedies with more ability -than ambition. Richardson, afterwards the novelist, was -writing “indexes, prefaces, and honest dedications.” Savage -was penning beautiful ideas amid tavern riots and cellar filth. -Thomson, so lazy as to be a fit occupant for his own “Castle -of Indolence,” was suffering his eye to roll in a fine frenzy -among the beauties of the “Seasons;” and Samuel Johnson -was preparing himself to be the Jupiter of letters, and to rule -the literary world.</p> - -<p>Greatness unfortunately does not always give birth to -goodness. “Never,” says a modern writer,<a id="FNanchor_68" href="#Footnote_68" class="fnanchor">[68]</a> “has century -risen on Christian England so void of soul and faith as that -which opened with Queen Anne, and which reached its misty -noon beneath the second George—a dewless night succeeded -by a sunless dawn. There was no freshness in the past, -and no promise in the future. The Puritans were buried, and -the Methodists were not born. The philosopher of the age -was Bolingbroke, the moralist was Addison, the minstrel -was Pope, and the preacher was Atterbury. The world had -the idle, discontented look of the morning after some mad -holiday, and, like rocket-sticks and the singed paper from last -night’s squibs, the spent jokes of Charles and Rochester lay -all about, and people yawned to look at them. The reign of -buffoonery was past, but the reign of faith and earnestness -had not commenced.”</p> - -<p>Let it not be said that this is modern imagination. Bishops -are, or ought to be, sober minded men, and to one of these we -refer the reader for a testimony concerning the moral and -religious state of England during the period of which we are -now writing. The Bishop of Lichfield, in 1724, in a sermon -before the Society for the Reformation of Manners, said:—</p> - -<p><span class="pagenum" id="Page_62">[Pg 62]</span></p> - -<p>“The Lord’s day is now the devil’s market day. More -lewdness, more drunkenness, more quarrels and murders, more -sin is contrived and committed on this day than on all the -other days of the week together. Strong liquors are become -the epidemic distemper of this great city. More of the common -people die of consumptions, fevers, dropsies, cholics, -palsies, and apoplexies, contracted by the immoderate use of -brandies and distilled waters, than of all other distempers -besides, arising from other causes. Sin, in general, is grown -so hardened and rampant, as that immoralities are defended, -yea, justified on principle. Obscene, wanton, and profane books -find so good a market as to encourage the trade of publishing -them. Every kind of sin has found a writer to teach and -vindicate it, and a bookseller and hawker to divulge and -spread it.”</p> - -<p>These were not rash and random statements. From the -report of the society before which the bishop preached, it -appears that in that very year, 1724, the society had prosecuted -not fewer than 2723 persons for lewd, profane, drunken, -and gambling practices; and that during the last thirty-three -years the number of their prosecutions had been 89,393.</p> - -<p>From the literature of the period, we learn that gin-drinking -in the great towns of England had become a mania; the -sellers of this pernicious spirit announcing on their signboards -that they would make a man drunk for a penny, and find him -straw on which to lie till he recovered the use of his lost -faculties. In 1736 every sixth house in London was a licensed -grogshop, and parliament, to check the evil, enacted that all -intoxicating spirits should pay a duty of £1 per gallon, and -every victualler £50 per annum for his licence.</p> - -<p>In the higher classes of society, the taint left by Charles -II and his licentious court still festered. Among the -lower classes, laziness and dishonesty were next to universal. -Superstition flourished almost as vigorously as it had done in -the middle ages, and nearly every old mansion in England -was haunted by a ghost, and almost every parish tormented -by a witch. In the metropolis, Ranelagh and Vauxhall were -the resorts of thousands, of the upper strata of society; and -puppetshows, hops, balls, prize-fights, merry meetings, cockfights, -and badger-baitings furnished entertainment for the<span class="pagenum" id="Page_63">[Pg 63]</span> -masses. In the rural districts, rustic squires found their -greatest enjoyment in hunting foxes, and in gorging venison, -and guzzling sack; while the peasantry relieved the monotony -of their daily toils at wakes and fairs, and in wrestling, cudgel -playing, and foot racing.</p> - -<p>Extravagance was the order of the day. Scarcely one -family in ten kept within its income. The grand controversy -then, as now, was, who should <i>out-dress</i>, <i>out-drink</i>, or <i>out-eat</i> -his neighbour. Citizens and young tradesmen, whose ancestors -would have fainted at the sight of drawing-rooms, were the -chief visitors at plays and masquerades; and even shopkeepers -were seen wearing long wigs and swords, velvet breeches -and hunting caps. Families, who were oftentimes resolved -into committees on ways and means to pay a butcher’s bill, -paraded themselves in attire the most pompous, and adorned -with the richest brocades and jewels. London swarmed with -ruined rakes and broken traders, who contrived to live in the -best society by reciting scraps of poetry, singing licentious -songs, and retailing drunken puns and quibbles. In fact, -all ranks and classes seemed to be corrupted to the core. “A -sinful nation, a people laden with iniquity, a seed of evil doers; -children that are corrupters; the whole head is sick, and the -whole heart faint; from the sole of the foot even unto the -head, there is no soundness in it, but wounds, bruises, and -putrifying sores.”</p> - -<p>What was done to improve this state of things? From -a report of the charity schools, we learn that, in 1715, -there were, throughout the kingdom, 1193 schools for the -education of the children of the poor, containing 26,920 -scholars. In other words, and to say nothing of other -churches, there are at present in the Wesleyan-Methodist -day-schools of England four times more scholars than there -were in all the schools for primary education throughout -the kingdom in 1715.</p> - -<p>Turning from schools to churches, there is no amelioration -of the dark picture. The Church, which ought to have -reformed the nation, needed to be reformed itself. The -Dissenters complained of their ministers conforming to the -Establishment, but comforted themselves with thinking that -the apostates were mainly young fops and dandies. The<span class="pagenum" id="Page_64">[Pg 64]</span> -three Dissenting denominations, Presbyterians, Independents, -and Baptists, considered themselves the great barriers to the -doctrine of passive obedience to the crown, and of submission -to the priestly encroachments of the Church. They maintained -that they had greatly contributed to the interests of the -Protestant succession, and had promoted a better observance -of the sabbath, and the more frequent preaching of the high -church clergy; but still they lamented that numbers of their -ministers were immoral, negligent, and insufficient; that they -devoted too much time to the fashionable study of the -classics, and read their sermons instead of preaching them. -They also complained of their children being sent to high -church schools, and of the artful caballing of their congregations -in appointing ministers to vacant pastorates. (See -“Observations upon the Present State of the Dissenting -Interest.” London: 1731.)</p> - -<p>The clergy of the Established Church! What of them? -Bishop Burnet, in 1713, wrote: “Our ember weeks are the -burden and grief of my life. The much greater part of those who -come to be ordained are ignorant to a degree not to be apprehended -by those who are not obliged to know it. The easiest -part of knowledge is that to which they are the greatest -strangers; I mean the plainest parts of the Scriptures. They -can give no account, or at least a very imperfect one, of the -contents even of the gospels, or of the catechism itself.”</p> - -<p>This is a doleful picture, but there was more than this. The -dissensions in the Church of England then were quite as -violent as dissensions now. The high church clergy were -moral, and many of them talented and learned, but they -were as intolerant as intolerance could make them. Of course, -they held that none were ministers of Christ except those -who had been <i>episcopally</i> ordained; and hence they held that -all sacraments administered by Dissenters were invalid, and all -Dissenting churches in a state of sin and damnation. They -boldly preached the doctrine of a proper sacrifice being made -in the Christian eucharist, and most furiously contended for -the Divine right of kings, and the kindred dogma of passive -obedience. Many of them, in heart at least, were Jacobites, -and, while promising allegiance, regarded King George as -a usurper, and branded those of their brethren who differed<span class="pagenum" id="Page_65">[Pg 65]</span> -from them with opprobrium. Endless were the pamphlets -published, and fierce were the feuds of those who ought to -have dwelt together in unity. The foulest sins were made -sinless by intemperate zeal for the Pretender, and the fairest -virtues were besmeared in those who showed a friendly -feeling for Dissenters. A man might be drunken and quarrelsome -all the week, but if on Sunday he bowed to the altar -and cursed King William he was esteemed a saint. He might -cheat everybody, and pay nobody, but if he drank health -to the royal orphan, hated King George, and abhorred the -Whigs, his want of probity was a peccadillo scarce worth -noticing. On the other hand, a man might be learned, diligent, -devout, and useful, but if he opposed the Pretender and -Popery, or if he thought the Dissenters should not be damned, -he was at once set down as heterodox, and, according to his -importance, became a target for the poisoned shafts of high -church malice.</p> - -<p>Such, in brief, was the state of things when God raised up -the Methodists. The court of England was corrupt to its -very core, and the people were too faithful imitators of a bad -example. Popery was intriguing, Dissenters were declining, -and the Church was full of fiery and drunken feuds. Reformers, -like the Methodists, were needed. Without them, or -others of a kindred spirit, the nation must have sunk into an -inconceivable depth of depravity, and social and political -degradation. In estimating the benefits which have accrued -from the great Methodist movement, the reader must think -not only of the good effected but of the ill averted.</p> - -<p>Methodism arose in Oxford, and not before it was needed, -even there. When Wesley returned to the university in 1729, -the vice-chancellor, the heads of houses and proctors, -issued an edict, which was posted in most of the college -halls, to the effect that certain members of the university had -of late been in danger of being corrupted by the wicked and -blasphemous notions of the advocates of pretended human -reason against Divine revelation; and that therefore it was a -matter of the utmost consequence that the college tutors -should use double diligence in explaining to their respective -pupils the articles of religion and their Christian duty, and in -recommending to them the frequent and careful reading of<span class="pagenum" id="Page_66">[Pg 66]</span> -the Scriptures, and such other books as might serve more -effectually the orthodox faith and sound principles.</p> - -<p>The Dean of Christ Church, however, where Charles -Wesley was a tutor, was so much a friend to infidelity, that he -forbade the posting of this edict in his college hall, forgetting -that there was One higher than himself, who, in that very -college, had already begun to raise one of the strongest -barriers against the spread of this pernicious evil.</p> - -<p>A few months afterwards, on the 4th of July, 1730, it was -announced in <i>Fogg’s Weekly Journal</i>, that one of the principal -colleges in Oxford had of late been infested with Deists, and -that three Deistical students had been expelled, and a fourth -had had his degree deferred two years, during which he was to -be closely confined in college, and, among other things, was to -translate Leslie’s “Short and Easy Method with the Deists.”</p> - -<p>Wesley was now a tutor in Lincoln College, and presided -in the hall as Moderator in the disputations, six of which were -held weekly; and, by this, he acquired the remarkable expertness -in arguing, and in discerning and pointing out well -concealed and plausible fallacies, which distinguished him to -the end of life. He writes: “In November, 1729, the then -Rector of Lincoln College, Dr. Morley, sent for me to Oxford, -to take pupils, eleven of whom he put under my care immediately. -In this employ I continued<a id="FNanchor_69" href="#Footnote_69" class="fnanchor">[69]</a> till 1735, when I -went as a <i>missioner</i> to Georgia.” Several of Wesley’s pupils -were among the first Oxford Methodists.</p> - -<p>The Methodist movement, however, was begun not by -Wesley, but by his brother Charles. When the latter was -elected to Christ Church, in 1726, he was a sprightly, rollicking -young fellow, with more genius than grace; John spoke -to him about religion, but Charles answered, “What, would -you have me to be a saint all at once!” This was an unfavourable -beginning; but, while John was serving as his -father’s curate at Epworth and at Wroote, Charles began -to attend the weekly sacrament, and induced two or three -other students to attend with him. On John’s return from -Lincolnshire, he heartily united with his brother and his friends. -The regularity of their behaviour led a young collegian to<span class="pagenum" id="Page_67">[Pg 67]</span> -call them Methodists; and “as the name,” says Wesley, -“was new and quaint, it clave to them immediately, and, from -that time, all that had any connection with them were thus -distinguished.”<a id="FNanchor_70" href="#Footnote_70" class="fnanchor">[70]</a></p> - -<p>The name was not new. Wesley says “it was given in -allusion to an ancient sect of physicians, of the time of the -Emperor Nero, who taught that almost all diseases might -be cured by a specific <i>method</i> of diet and exercise.”<a id="FNanchor_71" href="#Footnote_71" class="fnanchor">[71]</a> This -might be so, and yet it is a curious fact that the name was -in use in England long before it was applied to Wesley and -his friends. In 1693 a pamphlet was published with the title, -“A War among the Angels of the Churches: wherein is -shewed the Principles of the New Methodists in the great point -of Justification. By a Country Professor of Jesus Christ.” And -even as early as 1639, in a sermon preached at Lambeth the -following perfumed eloquence occurs:—“Where are now our -Anabaptists, and plain pack-staff Methodists, who esteem all -flowers of rhetoric in sermons no better than stinking weeds, -and all elegance of speech no better than profane spells?”</p> - -<p>The two young gentlemen who, with Wesley and his brother -Charles, were first called Methodists, were Robert Kirkham, -already mentioned on a previous page, and William -Morgan.<a id="FNanchor_72" href="#Footnote_72" class="fnanchor">[72]</a> To these were subsequently added, George Whitefield, -John Clayton, J. Broughton, Benjamin Ingham, James -Hervey, John Whitelamb, Westley Hall, John Gambold, -Charles Kinchin, William Smith, and Messrs. Salmon, Wogan, -Boyce, Atkinson, and others.<a id="FNanchor_73" href="#Footnote_73" class="fnanchor">[73]</a></p> - -<p>What shall we say of these Oxford Methodists?</p> - -<p>William Morgan’s career was brief and painful; he was -the first Methodist who passed the pearly gates of the celestial -city. Charles Kinchin, a lovely character, soon followed him. -Charles Wesley, in his incomparable hymns, left behind him -one of the noblest legacies that an uninspired man ever bequeathed -to the Christian church. George Whitefield was the<span class="pagenum" id="Page_68">[Pg 68]</span> -prince of preachers—a glorious emblem of the apocalyptic -angel flying through the midst of heaven with the good -tidings of great joy unto all people. And James Hervey will -be loved and honoured as long as there are men to appreciate -the highest order of Christian piety and the most -mellifluent compositions in the English language.</p> - -<p>The history of the Oxford Methodists is not, however, an -unspotted one. Clayton’s high churchism was not an excellency -to be admired. Broughton’s usefulness was crippled and cut -short by his imperfect, stunted, stereotyped views of Christian -truth. Westley Hall, though we hope he died a penitent, was, -throughout the greatest part of his vicious life, an unmitigated -scamp. John Whitelamb sunk down into an ecclesiastical -village drone. Gambold, though good, was visionary, and -throughout life was injured by his Moravian maggots. And -Ingham, for many years one of the most successful of evangelists, -through the ill judged connections that he formed, died -beneath a cloud. But, with all these drawbacks, the reader is -challenged to produce a band of godly friends, whose lives and -labours have, upon the whole, issued in such an amount of -blessing to mankind as that which has resulted from the lives -and labours of the students who, in 1735, were known as -“Oxford Methodists.” They were widely scattered; their -views were different; they were often brought into painful -collision with each other; but, with the one or two exceptions -mentioned, they were all sincere, earnest, laborious, successful -ministers of Christ; and five or six of them must for ever occupy -a high position in the history of the Christian church. Clayton -shunned the Wesleys; Broughton opposed them; Ingham left -them; Hervey, though with Christian courtesy, wrote against -them; Gambold, at one period, hesitated not to say that he was -ashamed of them; and even Whitefield, for a little while, was -alienated from them; but we earnestly hope and have little -doubt that they have all long been re-united in that blessed -world where friends are free from misconceptions, and where -the din of controversial strife does not exist—a world where -all churches are merged into one grand Church, the members -of which make one vast, happy, and harmonious family, and -sing in the same ceaseless tune the same great song for ever—the -song of Moses and of the Lamb.</p> - -<p><span class="pagenum" id="Page_69">[Pg 69]</span></p> - -<p>Of the Methodists, three were tutors in colleges; and the -rest were bachelors of arts, or undergraduates. All were of -one judgment and of one heart; and all tenacious of order to -the last degree, and observant, for conscience sake, of every rule -of the Church, and every statute both of the university and of -their respective colleges. They all thought themselves orthodox -in every point, firmly believing, not only the three creeds, -but whatsoever they judged to be the doctrine of the Church -of England, as contained in her articles and homilies. Practically, -they had all things common; and no one was allowed -to want what another had the ability to spare.<a id="FNanchor_74" href="#Footnote_74" class="fnanchor">[74]</a> Wesley was -nicknamed “the Curator of the Holy Club,” and not a few -branded him a “crack-brained enthusiast”; and yet others acknowledged -that though his views and doctrines were peculiar -his piety was unimpeachable; and Mr. Gerard, the bishop’s -chaplain, dared to express an opinion to George Lascelles, -one of his revilers, that he “would one day be a standard-bearer -of the Cross, either in his own country or beyond -the seas.”<a id="FNanchor_75" href="#Footnote_75" class="fnanchor">[75]</a> Charles Wesley paid the utmost deference to his -brother, and all the Methodists acknowledged his fitness to be -their chief director. This was not surprising, for, confessedly, -he had more learning and experience than the others; and -was blessed with such activity and steadiness that he was -always gaining ground, and losing none. Every affair was -well considered before he propounded it, and all his decisions -were made in the fear of God, without passion, or self-confidence. -His countenance also wore an air of authority; and -yet there was no assumption of super-eminence; but all were -allowed to speak their minds with the utmost freedom, and no -one was a more respectful listener than himself. Hence it was, -that, whatever proposals he submitted, they were readily -adopted, and the brotherhood was as perfect as unity of sentiment -and feeling could make it.</p> - -<p>Every night they met together,<a id="FNanchor_76" href="#Footnote_76" class="fnanchor">[76]</a> to review what each had<span class="pagenum" id="Page_70">[Pg 70]</span> -done during the day, and to consult what should be done the -day following; their meetings always commencing with prayer, -and ending with a frugal supper. Their plans of action were -various. Some conversed with young students, and endeavoured -to rescue them from evil company, and to encourage -them in a sober and studious life. Others undertook the instruction -and relief of impoverished families; others the charge -of some particular school, and others of the parish workhouse. -Some or other of them went daily to the Castle, and to the -city prison, reading in the chapel, to as many of the prisoners -as would attend, books like the “Christian Monitor” and the -“Country Parson’s Advice to his Parishioners,” and then -summing up the reading in a few sentences easy to be remembered. -On the introduction of a new prisoner, they -would subject him to the most searching examination as to -whether he bore malice towards his prosecutors or others, and -whether he repented of his sins, and used private prayer, and -received the sacrament. Out of their own scanty means, and -by quarterly contributions from others, they raised a fund to -purchase books, medicines, and other necessaries for the -prisoners, and to release those who were confined for debts of -small amount. They read prayers at the Castle on most -Wednesdays and Fridays, preached a sermon to the prisoners -every Sunday, and administered the sacrament once a -month. One of the schools which they visited was a school -which Wesley himself had founded, the mistress of which -he paid, and some, if not all, of the children of which he -clothed.</p> - -<p>In all this the world saw nought but oddity and folly, and -called these hardworking and godly students “Bible bigots,” -and “Bible moths;” but, in the midst of all, Wesley calmly -pursued the path which he had marked out for himself and -his friends. Gambold, in a letter written whilst Wesley was -in Georgia, tells us that Wesley at Oxford was always cheerful -but never arrogant. By strict watchfulness, he beat down -the impetuosity of his nature into a childlike simplicity. -His piety was nourished by continual communion with God, -for he thought prayer to be his greatest duty; and often did -Gambold see him come out of his closet of devotion with a -serenity of countenance that was next to shining. The secret<span class="pagenum" id="Page_71">[Pg 71]</span> -consolations of God seldom left him, and never but in a -posture of strong and longsuffering faith. In him there were -no idle cravings, no chagrin or sickliness of spirit. Slanders -never ruffled him, and his chief fear was lest he should grow -proud of this conformity to his great Master. Coming home -from long journeys, where he had been in different companies, -he would calmly resume his usual employments, as -if he had never left them. Himself setting an example, -he urged upon his associates method, diligence, and early -rising. His hours for private devotion were from five to six -o’clock every morning and every night. Every day he noted -in a diary what had been his chief employments; and -one day every week he set apart for writing letters to his -friends.<a id="FNanchor_77" href="#Footnote_77" class="fnanchor">[77]</a></p> - -<p>His charity to the poor was limited only by the means at -his command. One cold winter’s day, he tells us, a young -girl, whom the Methodists kept at school, called upon him in a -state nearly frozen, to whom he said, “You seem half-starved; -have you nothing to wear but that linen gown?” The poor -girl said, “Sir, this is all I have.” Wesley put his hand in his -pocket, but found it nearly empty. The walls of his chamber -however were hung with pictures, and these now became his -accusers. “It struck me,” says he, “will thy Master say, -‘Well done, good and faithful steward’? thou hast adorned -thy walls with the money which might have screened this poor -creature from the cold! O Justice! O Mercy! Are not these -pictures the blood of this poor maid?”<a id="FNanchor_78" href="#Footnote_78" class="fnanchor">[78]</a> To say the least, -this story shows the intense conscientiousness of the man, and -his dread of spending anything upon himself which might -have been spent more properly upon the poor. He says -it was the practice of all the Oxford Methodists to give -away each year all they had after providing for their own -necessities; and then, as an illustration, he adds, in reference -to himself, “One of them had thirty pounds a year. He lived -on twenty-eight, and gave away forty shillings. The next -year receiving sixty pounds, he still lived on twenty-eight, -and gave away thirty-two. The third year he received ninety<span class="pagenum" id="Page_72">[Pg 72]</span> -pounds, and gave away sixty-two. The fourth year he received -a hundred and twenty pounds; still he lived as before on -twenty-eight, and gave to the poor all the rest.”<a id="FNanchor_79" href="#Footnote_79" class="fnanchor">[79]</a></p> - -<p>Wesley at Oxford was as conscientious in the use of time -as he was in the use of money. Finding that he awoke every -night about twelve or one o’clock, he concluded that this -arose from his lying longer in bed than nature needed; and, -to satisfy himself, he procured an alarum which aroused him -next morning at seven, an hour earlier than he rose the day -previous; but still he lay awake again at night. The second -morning his alarum roused him up at six; and the third at -five; but notwithstanding this he still lay awake when he -ought to have been fast asleep. The fourth morning, by -means of his alarum, he got up at four, and now wakefulness -was unknown to him. Sixty years after adopting this expedient -to ascertain how much sleep his nature needed, he -wrote, “By the grace of God, I have risen at four o’clock ever -since; and, taking the year round, I don’t lie awake a quarter -of an hour together in a month.”<a id="FNanchor_80" href="#Footnote_80" class="fnanchor">[80]</a></p> - -<p>The Bible now, as ever afterwards, was Wesley’s book of -books. He writes: “In 1729, I began not only to read, but -to study, the Bible, as the one, the only standard of truth, and -the only model of pure religion. Hence, I saw, in a clearer -and clearer light, the indispensable necessity of having ‘the -mind which was in Christ,’ and of ‘walking as Christ also -walked.’ I considered religion as an entire inward and outward -conformity to our Master. Nor was I afraid of anything -more than of bending this rule to the experience of myself, -or of other men; or of allowing myself in any the least disconformity -to our grand Exemplar.”<a id="FNanchor_81" href="#Footnote_81" class="fnanchor">[81]</a></p> - -<p>Such was Wesley in 1729. What about his friends? To -some extent, their principles and practice may be learnt from -the scheme of self-examination they adopted. They tried to -act upon the principle of doing nothing without a previous -perception that it was the will of God. Every morning and -every evening they spent an hour in private prayer. They -always prayed in going in and out of church. Three days<span class="pagenum" id="Page_73">[Pg 73]</span> -every week, though separate from each other, they, at the same -hour, prayed in concert. In secret devotion they frequently -stopped short to observe if they were using proper fervour, -and, before concluding in the name of Christ, they adverted -to the Saviour now interceding on their behalf at the right -hand of God, and offering up their prayers. They habituated -themselves to the use of ejaculations for humility, faith, hope, -and love; used a collect every day at nine, twelve, and three -o’clock; and each one said aloud, in his own room, a grace -before and after eating. They embraced every possible opportunity -of doing good, and of preventing, removing, or -lessening evil. They tried to spend an hour every day in -speaking to men directly on religious things, never relinquishing -the objects of their attention till they were positively repelled, -and always, before addressing them, trying to learn, as -far as possible, their tempers, way of life, and peculiar hindrances. -In order to converse usefully, they planned every -conversation before they went into company; and considered -what subject would be most useful, and how to prosecute -it.<a id="FNanchor_82" href="#Footnote_82" class="fnanchor">[82]</a> They persuaded all they could to attend public -prayers, sermons, and sacraments; and, in general, to obey the -laws of the church catholic, the Church of England, the state, -the university, and their respective colleges. They refrained -from thinking or speaking unkindly of any one; and used intercession -for their friends on Sundays, for their pupils on -Mondays, for those who particularly desired it on Wednesdays -and Fridays, and for the family with whom they lodged -every day.<a id="FNanchor_83" href="#Footnote_83" class="fnanchor">[83]</a> They also communicated at Christ Church once -a week.<a id="FNanchor_84" href="#Footnote_84" class="fnanchor">[84]</a></p> - -<p>They had one, and only one, rule of judgment, with regard -to all their tempers, words, and actions—namely, the oracles of -God, and were one and all determined to be Bible Christians. -The book which, next to the holy Scripture, was of the greatest -use to them, in settling their judgment as to the grand point -of justification by faith, was the Book of Homilies.<a id="FNanchor_85" href="#Footnote_85" class="fnanchor">[85]</a></p> - -<p>They were tenacious, not only of all the doctrines of the<span class="pagenum" id="Page_74">[Pg 74]</span> -Church of England, but of all her discipline, to the minutest -points, and were scrupulously strict in observing the rubrics -and canons. In short, “they were,” says Wesley, “in the -strongest sense, high churchmen.”<a id="FNanchor_86" href="#Footnote_86" class="fnanchor">[86]</a></p> - -<p>Many of their proceedings were ecclesiastically irregular, -though religiously right; and Wesley, fearful of doing evil -even while doing good, wrote to his brother Samuel and to -his father for advice. Samuel replied that, though there -might be some things concerning which he was dubious, yet -he would choose to follow his two brothers to the grave -rather than they should abandon their course of piety, and -especially that relating to the prisoners in the Castle.<a id="FNanchor_87" href="#Footnote_87" class="fnanchor">[87]</a> The -venerable rector, in his reply, said, “As to your designs and -employments, what can I say less than <i>Valde probo</i>; and that -I have the highest reason to bless God that He has given me -two sons together at Oxford, to whom He has granted grace -and courage to turn the war against the world and the devil?” -At the same time, however, he advised them to obtain consent -to visit the prisoners from the chaplain, who had charge of -them, and likewise to seek the approbation of their bishop. -This advice was adopted; the chaplain commended their -design; and the bishop expressed himself as highly pleased -with their undertaking.<a id="FNanchor_88" href="#Footnote_88" class="fnanchor">[88]</a></p> - -<p>At the commencement of the year 1730, Wesley had the -offer of a curacy, eight miles from Oxford, for three or for -six months, at the rate of £30 a year; and this he readily -accepted, not only because it opened to him a field of usefulness, -but also because it enabled him to retain his horse, when -he began to feel that he must sell it; for if he had not a horse -of his own he must hire one to ride to his cure on Sundays, -and the <i>hire</i> would be quite as expensive as the <i>keep</i>.<a id="FNanchor_89" href="#Footnote_89" class="fnanchor">[89]</a></p> - -<p>It was in the same year that he begun his remarkable -correspondence with Mary Granville, afterwards the celebrated -wife and widow of the Very Rev. Dr. Delany, -Dean of Down, in Ireland. Mary Granville, while living -in Gloucestershire, became acquainted with Sarah, daughter -of the Rev. Lionel Kirkham, of Staunton; and, ever after,<span class="pagenum" id="Page_75">[Pg 75]</span> -the two ladies were the most devoted friends.<a id="FNanchor_90" href="#Footnote_90" class="fnanchor">[90]</a> We have -already seen that Wesley was a visitor of the Kirkhams; -and that, in 1726, a warm-hearted intimacy existed between -him and one of the young ladies of that family, whose pet -name, among her friends, was “Varanese.” It is almost -certain that it was here Wesley was first introduced to -the remarkable woman above-mentioned. Their correspondence -with each other was conducted in feigned names, Wesley -calling himself “Cyrus,” and Mary Granville calling herself -“Aspasia,” that being the name by which she was often -designated by her most intimate acquaintance.<a id="FNanchor_91" href="#Footnote_91" class="fnanchor">[91]</a> The first -letter from “Aspasia” is dated “August 28th, 1730.” She -writes:—</p> - -<div class="blockquote"> - -<p>“<span class="smcap">Sir</span>,—I think myself extremely obliged to you for the favour of the -sermon and the letters. I received them safe last week, and should -sooner have made my acknowledgments for them, but that I have been -engaged with so much company since my return from dear, delightful -Staunton, that, till this moment, I have not had time to express my -gratitude for the elegant entertainment I have had, not only from the manuscripts, -but in recollecting and repeating the conversation you and your -brother made so agreeable, which I hope will soon be renewed. If you -have any affairs that call you to Gloucester, don’t forget that you have -two pupils, who are desirous of improving their understanding; and that -friendship has already taught them to be, sir, your most sincere, humble -servants. My companion joins me in all I have said, as well as in service -to Araspes.”<a id="FNanchor_92" href="#Footnote_92" class="fnanchor">[92]</a></p> -</div> - -<p>The companion referred to was probably Mary Granville’s -mother (with whom also Wesley corresponded),<a id="FNanchor_93" href="#Footnote_93" class="fnanchor">[93]</a> or her beloved -friend, Sarah Kirkham. Araspes was most likely a -feigned name for Wesley’s brother Charles. On the fly-leaf -of the letter there is a postscript, in the handwriting of Mary -Granville’s sister, whose pet name was Selina, telling Wesley -that Aspasia was about to visit Bath, and that, if he designed -to wait upon her, he had best write to her to ascertain her -movements. He is further told that “Varanese” (see Robert -Kirkham’s letter, p. 50) had sent him a letter by the carrier -about a fortnight ago, and wished to know whether it had -come safe to hand.</p> - -<p><span class="pagenum" id="Page_76">[Pg 76]</span></p> - -<p>Mary Granville, at this period, was the widow of Alexander -Pendarves, Esq., and was three years older than Wesley. As -a member of the Lansdowne family, she had moved in the -most fashionable circles of London society, and was now -a frequent attendant at ridottos, masquerades, operas, and -other amusements: but, in the midst of all, she maintained -an unblemished character; evinced talents and virtues of an -exceedingly high order; was received at court during each -successive reign; and, to the day of her death, was honoured -with the notice and confidence of George III. and his Queen -Charlotte. Are we justified in inferring, from the language -employed in the postscript of the above letter, that Wesley -was thinking of making Mary Granville (or rather Mrs. Pendarves) -his wife? Or that there was some intrigue among -his friends, to bring about an interview at Bath, and to initiate -a correspondence which might ripen into something more than -an ordinary intimacy between friends? A correspondence was -now begun which lasted for four years, from August 1730 to -July 1734. Mrs. Pendarves, however, remained in widowhood -until 1743, when she married Dr. Delany. A few -extracts, from some of Wesley’s letters to this distinguished -lady, may cast some light upon the questions we have ventured -to suggest, and will also help to illustrate his character -at this important period of his history.</p> - -<div class="blockquote"> -<p class="psig"> -“<i>November 25, 1730.</i> -</p> - -<p>“O that our friendship (since you give me leave to use that dear word) -may be built on a firm foundation. For want of humility, I cannot follow -you as I would. I must be left behind in the race of virtue. I am sick -of pride: it quite weighs my spirit down. O, pray for me, that I may be -healed. I have the greater dependence on your intercession, because -you know what you ask. Every line of your last shows the heart of the -writer, where, with friendship, dwells humility. Ours, dear Aspasia, it -is to make acknowledgments; upon us lie the obligations of gratitude. -If it be a fault to have too harmonious a soul, too exquisite a sense of -elegant, generous transports, then, indeed, I must own there is an obvious -fault both in Selina and Aspasia. If not, I fancy one may easily reconcile -whatever they think or act to the strictest reason; unless it be their -entertaining so favourable a thought of their most obliged and most -faithful—<span class="smcap">Cyrus</span>.”</p> - -<p class="psig"> -“<i>Innocents’ Day, 1730.</i> -</p> - -<p>“Should one, who was as my own soul, be torn from me, it would be -best for me. Surely if you were called first, mine eyes ought not to over<span class="pagenum" id="Page_77">[Pg 77]</span>flow -because all tears were wiped away from yours. But I much doubt -whether self-love would not be found too strong for a friendship, which I -even now find to be less disinterested than I hitherto imagined. Is it a -fault to desire to recommend myself to those who so strongly recommend -virtue to me? Tell me, Aspasia,—tell me, Selina,—if it be a fault that -my heart burns within me, when I reflect on the many marks of regard -you have already shown.”</p> -</div> - -<p>Aspasia made an inquiry of Wesley, couched in the following -terms:—</p> - -<div class="blockquote"> - -<p>“Every Sunday evening, a gentleman in this town has a concert of -music. I am invited there to-night, and design to go. I charge you, on -the friendship you have professed for me, to tell me your sincere opinion -about it, and all your objections. For, if I am in error by going, you -ought to prevent my doing so again.”</p> -</div> - -<p>Wesley replied:—</p> - -<div class="blockquote"> - -<p>“Far be it from me to think that any circumstance of life shall ever -give the enemy an advantage over Aspasia. He, who has overcome the -world and its princes, shall give His angels charge over her to keep her -in all her ways.</p> - -<p>“To judge whether any action be lawful on the sabbath or no, we are -to consider whether it advances the end for which the sabbath was -ordained. Now, the end for which the sabbath was ordained is the -attainment of holiness. Whatever, therefore, tends to advance this end -is lawful on this day. Whatever does not tend to advance this end -is not lawful on this day.”</p> -</div> - -<p>Mary Granville spent the summer of 1731 principally in -London, and, to a great extent, in the family of Richard -Colley, Esq., who, three years before, had succeeded to the -estates of his cousin Garrett Wesley, Esq., of the county of -Meath, and had assumed the name and arms of Wesley, and -who, in 1746, was created Baron of Mornington. One day -would be spent in boating upon the Thames, the Duchess of -Ancaster affording them high amusement by singing, or -rather catterwauling, a piece out of the “Beggars’ Opera”; -the next day in witnessing the working of her friend -Wesley’s orrery, and in representing Lady Shelburn at the -baptism of a baby; another day in a jaunt to Greenwich. -Then we find her attending court; and then sitting by the side -of Hogarth, while painting a picture of the Wesley family, -and obtaining a promise that he would give her instructions -in drawing. In the midst of all this fashionable, fluttering<span class="pagenum" id="Page_78">[Pg 78]</span> -kind of life, John Wesley, at Oxford, was writing her frequent -letters.</p> - -<p>Under the date of June 19, he says:—</p> - -<div class="blockquote"> - -<p>“If Providence has used me as an instrument of doing any good to -Aspasia, I had almost said, ‘I have my reward.’ The thought of having -added anything to your ease will make many of my hours the happier. I -am extremely glad to find you among those few who are yet concerned -for the honour of their Master; and cannot but congratulate you upon -your wise choice. ‘If we suffer with Him, we shall also reign with -Him,’”</p> -</div> - -<p>A month later, he writes:—</p> - -<div class="blockquote"> - -<p>“I have been charged with being <i>too strict</i>; with carrying things too -far in religion, and laying burdens upon myself, if not on others, which -are neither necessary nor possible to be borne. Do not blame me, -Aspasia, for using every means to find whether I am thus guilty or no; -and particularly for appealing to the judgment of one who, in this, is not -likely to be prejudiced in my favour. Those among whom your lot is -chiefly cast are not accused of too much strictness. Whatever other ill -weeds may flourish there, a court is not a fit soil for these. Give me -leave, then, to lay freely before you what my sentiments in this point are, -and to conjure you to tell me which of them you disapprove.”</p> -</div> - -<p>By return of post, on July 21, Aspasia answers:—</p> - -<div class="blockquote"> - -<p>“The imputation thrown upon you is a most extraordinary one. But -such is the temper of the world, when you have no vice to feed their -spleen with, they will condemn the highest virtue. O Cyrus, how noble a -defence you make! and how are you adorned with the beauty of holiness! -You really are in a state to be envied. How ardently do I wish to be as -resigned and humble as yourself. As you say, my lot is fallen among -those who cannot be accused of too much strictness in religion; so far -from that, they generally make an open profession of having no religion -at all; and I cannot observe my fellow-creatures in such manifest danger -without feeling an inexpressible concern.”</p> -</div> - -<p>Three days later, on July 24, Wesley writes:—</p> - -<div class="blockquote"> - -<p>“I am extremely happy in having your approbation, where I am most -careful to be approved. Give me the censure of the many, the praise of -the few. I have all the advantages that outward circumstances can -afford. <i>I</i> spend, day by day, many hours in those employments that -have a direct tendency to improve me. <i>You</i> can rarely have one, wherein -to pursue that great work with the full bent of your mind. <i>I</i> have scarce -any acquaintance in the world, who is not either apt to teach or willing to -learn. <i>You</i> are entangled among several who can plead for themselves -little more than that they do no hurt. And would to God even that plea -would hold! I much fear it will not. Is it no hurt to rob you of your -time, for which there is no equivalent but eternity? Must Aspasia ever<span class="pagenum" id="Page_79">[Pg 79]</span> -submit to this insupportable misfortune? Every time a gay wretch wants -to trifle away a part of that invaluable treasure which God has lent him, -shall he force away also a part of hers? Surely there is a way to escape. -The God whom you serve point it out to you!”<a id="FNanchor_94" href="#Footnote_94" class="fnanchor">[94]</a></p> -</div> - -<p>Aspasia, in other words Mrs. Delany, spent the winter of -1731 in Ireland. On the 11th of March, 1732, writing to her -sister from Dublin, she says:—</p> - -<div class="blockquote"> - -<p>“Cyrus, by this time, has blotted me out of his memory, or, if he does -remember me, it can only be to reproach me. What can I say for myself, -in having neglected so extraordinary a correspondent? I only am the -sufferer, but I should be very sorry to have him think my silence proceeded -from negligence. I declare it is want of time.”<a id="FNanchor_95" href="#Footnote_95" class="fnanchor">[95]</a></p> -</div> - -<p>Twelve months after this, while still in Ireland, in another -letter to her sister, she remarks:—</p> - -<div class="blockquote"> - -<p>“As for the ridicule Cyrus has been exposed to, I do not at all wonder -at it. Religion, in its plainest dress, suffers daily from the insolence and -ignorance of the world; then how should that person escape, who dares -to appear openly in its cause? He will meet with all the mortifications -such rebels are able to give, which can be no other than that of finding -them wilfully blinding themselves, and running headlong into the gulf of -perdition; a melancholy prospect for the honest-hearted man who -earnestly desires the salvation of his fellow-creatures.”<a id="FNanchor_96" href="#Footnote_96" class="fnanchor">[96]</a></p> -</div> - -<p>Here we close these specimens of correspondence. How -are they to be interpreted? When begun, John Wesley was -a young man, twenty-seven years of age, a fellow and tutor -of a college, profoundly pious, and the leader of the Oxford -Methodists. His fair correspondent was a young widow, only -three years older than himself, the niece of Lord Lansdowne, -opulent, talented, accomplished, beautiful, a favourite at court, -and an intimate friend of the gentleman who had succeeded -to the estates of Garrett Wesley, who had wished to make -Wesley’s brother Charles his heir.<a id="FNanchor_97" href="#Footnote_97" class="fnanchor">[97]</a> Did Wesley correspond -with Aspasia merely for the improvement of himself in piety -and knowledge? And did she correspond with Wesley -merely because she sympathised with the principles and -practices of the Oxford Methodists? To say the least, this is -extremely doubtful. Mary Granville was a talented and<span class="pagenum" id="Page_80">[Pg 80]</span> -accomplished woman, but, in that respect, Wesley was greatly -her superior. She was moral, and, upon the whole, religious; -but her life, among her aristocratic friends, was fluttering and -empty when compared with the intensely religious life of -Wesley and his friends at Oxford. The correspondence is a -puzzle. There is nothing that is sickly or merely sentimental; -but, on both sides, there is an endearment which perplexes. -Was Wesley enamoured? And was he groping his way to -something else than ordinary friendship? Did Mary Granville -experience a reciprocity of feeling? And was the reproach, -which began to be heaped upon the Oxford Methodists, the -means of quenching it? We know not. But, supposing such -conjectures to be true, what then? Was Wesley inconsistent -with his principles, or unpardonably ambitious in longing for -such an alliance? Or did Mary Granville at all demean herself -in reciprocating Wesley’s feelings? We think otherwise. -Mary Granville ultimately married Patrick Delany, who, except -that he had become rich by already marrying a wealthy -widow, was, in no respect, the superior of John Wesley; and, -in point of birth, was greatly his inferior; for, while the one -was a son of an eminently learned clergyman of the Established -Church, the other was the son of a servant to an Irish judge. -The suspicions above mentioned are reasonable, though -perhaps not true; and they naturally lead the contemplative -reader to inquire, if Cyrus had married Aspasia, would Oxford -Methodism have grown into what it afterwards became? If, -to use Wesley’s words, Charles Wesley had “a fair escape” -when he declined to become Garrett Wesley’s heir, had not -Wesley himself “a fair escape” when his letters to the intimate -friend of Garrett Wesley’s successor ended as they did?</p> - -<p>This is an episode. We return to the Methodism of the -Oxford Methodists.</p> - -<p>In 1731, Wesley and his brother began the practice of -conversing with each other in Latin when by themselves, and this -they continued to the end of life. In the same year, a -meeting was held by several of the senior graduates, to consult -on the readiest way to stop the progress of the Methodist -movement; and it was soon publicly reported that the censors -were about to blow up the <i>Godly Club</i>. In April, Wesley, -accompanied by his brother, set out on foot for Epworth; and,<span class="pagenum" id="Page_81">[Pg 81]</span> -after a three weeks’ visit walked the same distance back, -having made two discoveries: 1. That four or five and twenty -miles is an easy and safe day’s journey in hot weather as well -as cold; and, 2. That it was easy to read as they walked, for a -distance of ten or a dozen miles, without feeling either faint -or weary. By this lengthened pedestrian tour they had been -freed from all superfluous humours, and were not now in the -slightest danger of an attack of gout. During their brief -absence, however, their “little company” had “shrunk into -almost none at all; for Mr. Morgan was sick at Holt; Mr. -Boyce at his father’s house at Barton; Mr. Kirkham was -about to leave to become his uncle’s curate; and another -young gentleman of Christ Church had returned to the ways -of the world, and studiously shunned their company.”<a id="FNanchor_98" href="#Footnote_98" class="fnanchor">[98]</a></p> - -<p>In August, Wesley, writing to one of his pupils, says:—</p> - -<div class="blockquote"> - -<p>“You, who have not the assurance of a day to live, are not wise if you -waste a moment. The shortest way to knowledge seems to be this: 1. To -ascertain what knowledge you desire to attain. 2. To read no book which -does not in some way tend to the attainment of that knowledge. 3. To -read no book which does tend to the attainment of it, unless it be the -best in its kind. 4. To finish one before you begin another. 5. To read -them all in such order, that every subsequent book may illustrate and confirm -the preceding.”<a id="FNanchor_99" href="#Footnote_99" class="fnanchor">[99]</a></p> -</div> - -<p>In the meantime Wesley had begun observing the Wednesday -and Friday fasts, commonly observed in the ancient -church, tasting no food whatever till three in the afternoon. -Some of his friends had left him; but he still diligently -strove against all kinds of sin; omitted no sort of self-denial -which he thought lawful; carefully used, both in public and in -private, all the means of grace; and embraced every opportunity -of doing good.<a id="FNanchor_100" href="#Footnote_100" class="fnanchor">[100]</a></p> - -<p>In 1732, he wrote a sermon on the sacrament of the Lord’s -supper, for the use of his pupils, in which he shows the duty -of all Christians to communicate as often as they can. He -asserts that, with “the first Christians, the Christian sacrifice -was a constant part of the Lord’s day service; and that, for<span class="pagenum" id="Page_82">[Pg 82]</span> -several centuries, they received it almost daily; four days a -week always, and every saint’s day beside.” He further asserts -that the Church of England has taken “all possible care -that the sacrament be duly administered, wherever the Common-Prayer -is read, every Sunday and holiday in the year;” -and that those who do not receive it, at least thrice in a year, -are liable to excommunication.<a id="FNanchor_101" href="#Footnote_101" class="fnanchor">[101]</a></p> - -<p>In the same month (February) in which Wesley wrote his -sermon, his mother addressed to him a letter from which we -extract the following:—</p> - -<div class="blockquote"> - -<p>“The young gentleman you mention seems to me to be in the right -concerning the real presence of Christ in the sacrament. I own, I never -understood by the <i>real presence</i> more than what he has elegantly expressed, -that ‘the Divine nature of Christ is then eminently present, to -impart, by the operation of His Spirit, the benefits of His death to worthy -receivers,’ And surely, the Divine presence of our Lord, thus applying -the virtue and merits of the great atonement to each true believer, makes -the consecrated bread more than a sign of Christ’s body; since, by His so -doing, we receive not only the sign, but with it the thing signified—all the -benefits of His incarnation and passion. But still, however this Divine -institution may seem to others, to me it is full of mystery.”<a id="FNanchor_102" href="#Footnote_102" class="fnanchor">[102]</a></p> -</div> - -<p>To this Wesley replied as follows:—</p> - -<div class="blockquote"> -<p class="psig"> -“<i>February 28, 1732.</i> -</p> - -<p>“One consideration is enough to make me assent to your judgment -concerning the holy sacrament; which is, that we cannot allow Christ’s -human nature to be present in it, without allowing either con- or trans-substantiation. -But that His Divinity is so united to us then, as He never -is but to worthy receivers, I firmly believe, though the manner of that -union is utterly a mystery to me.”<a id="FNanchor_103" href="#Footnote_103" class="fnanchor">[103]</a></p> -</div> - -<p>Such was the sacramentarian theory of the high church -Oxford Methodists in 1732.</p> - -<p>In the same letter, Wesley introduces another subject, -showing that, after all, his earnest piety was not unmixed -with morbidness. He continues:—</p> - -<div class="blockquote"> - -<p>“To all who give signs of their not being strangers to the mind of -Christ, I propose this question,—and why not to you rather than any? -shall I quite break off my pursuit of all learning but what immediately -tends to practice? I once desired to make a fair show in language and -philosophy; but it is past; there is a more excellent way; and, if I cannot<span class="pagenum" id="Page_83">[Pg 83]</span> -attain to any progress in the one, without throwing up all thoughts of the -other, why, fare it well! Yet a little while, and we shall all be equal in -knowledge, if we are in virtue.”</p> -</div> - -<p>This was simply silly and absurd; for, on the same principle, -a man ought to give up business, because business does not -“immediately tend to the practice of piety.”</p> - -<p>It has been already stated that, during Wesley’s brief visit -to Epworth, in 1731, the Oxford Methodists were greatly -scattered. In the spring of 1732, their forces were recruited -by the adhesion of Mr. Clayton, and Mr. Broughton, and -half-a-dozen pupils belonging to himself, his brother, and -Mr. Clayton. Six evenings every week were spent, from -six to nine o’clock, partly in reading and considering the -Greek Testament, and partly in close conversation.<a id="FNanchor_104" href="#Footnote_104" class="fnanchor">[104]</a></p> - -<p>In the month of July, Wesley, being in London, paid a -visit to the Rev. William Law, at Putney, and commenced a -friendship which lasted for several years. From this period, -he began to read the “Theologia Germanica,” and other -mystic writings, with what results will be seen hereafter. On -the 3rd of August, he was made a member of “The Society -for the Propagation of Christian Knowledge;” and, during his -stay in London, received from Mr. Clayton a long letter, -which will help to give the reader an insight into the difficulties -and daily life of the Oxford Methodists. It was first -published in the <i>Wesleyan Times</i> newspaper, of September -24, 1866.</p> - -<div class="blockquote"> -<p class="psig"> -“<span class="smcap">Oxon</span>, <i>August 1, 1732</i>. -</p> - -<p>“<span class="smcap">Rev. and Dear Sir</span>,—I cannot but think it an extraordinary -providence, that, when we had lost our best advocate and patron, all -opposition against us should immediately cease. Since you left us, nobody -has thought it worth while to attack either Mr. Smith or me, or to -endeavour to remove us from those principles wherein you, by the grace -of God, have fixed us. Mr. Smith goes out of town to-morrow, and so -will be entirely out of danger from the fellows of Lincoln. He seems to -be forearmed against the temptations which may possibly arise from -strange company and from travelling. My little flock at Brazenose are, -God be praised, true to their principles. Bocardo,” [a room over the -north gate of the city used as a debtors’ prison,] “I fear, grows worse -upon my hands: they have done nothing but quarrel ever since you left -us. They carried matters so high on Saturday, that the bailiff was sent<span class="pagenum" id="Page_84">[Pg 84]</span> -for, who ordered Tomlyn to be fettered, and put into the dungeon. The -Castle is, I thank God! in much better condition. All the felons were -acquitted, except Salmon, who is to be tried at Warwick; and the sheep-stealer, -who is burnt in the hand and is a great penitent. Jempro is discharged, -and I have appointed Harris to read to the prisoners in his -stead. Two of the felons likewise have paid their fees and are gone out, -both of them able to read mighty well. There are only two in the gaol -who want this accomplishment,—John Clanville, who reads but moderately, -and the horse-stealer who cannot read at all, though he knows all -his letters and can spell most of the monosyllables. I hear them both -read three times a week; and, I believe, Salmon hears them so many -times daily. The woman, who was a perfect novice, spells tolerably; and -so does one of the boys; and the other makes shift to read with spelling -every word that is longer than ordinary. They can both say their -catechism to the end of the commandments, and can likewise repeat the -morning and evening prayers for children in Ken’s Manual. I have been -twice at the school, namely, on Tuesday and Saturday last; and intend -to go again as soon as I have finished this letter. The children all go on -pretty well, except one, who, I find, truants till eleven o’clock in a morning. -I have obtained leave to go to St. Thomas’s workhouse twice a -week. I am sure the people much need instruction, for there is hardly a -soul can read in the whole house. Pray, do not forget a few Common-Prayer -Books for the Castle.</p> - -<p>“You cannot imagine the pleasure it is for me to know that you are -engaged every morning in prayer for me. I wish for nine o’clock more -eagerly than ever I did before; and, I think, I begin to perceive what is -meant by that union of souls which is so much talked of in Pere -Malebranche and Madam Bourignon. Mr. Hall is not yet come home; -so that I am pretty much taken up with the poor people and the prisoners. -I thank God, I have fully conquered my affection for a morning nap, and -rise constantly by five o’clock, and have the pleasure to see myself imitated -by the greatest part of my pupils. I have made Mr. Clements a -proselyte to early rising, though I cannot to constant communion. May -God prosper all your designs of doing good in London.</p> - -<p class="center"> -“I am, Rev. and dear Sir,<br /> -“Your affectionate friend and obedient humble servant,</p> -<p class="psig"> -“<span class="smcap">J. Clayton</span>.” -</p> -</div> - -<p>The lull in the opposition to the Oxford Methodists was of -short continuance. A month after the date of Mr. Clayton’s -letter, Wesley had to mourn the death of his friend Morgan, -and to defend himself against the accusation that Morgan -had hastened his death by the rigorous fasting, which he had -practised at Wesley’s recommendation.<a id="FNanchor_105" href="#Footnote_105" class="fnanchor">[105]</a> Wesley’s long letter -fully satisfied Morgan’s father, who expressed himself as<span class="pagenum" id="Page_85">[Pg 85]</span> -almost wishing to be one of the Oxford Methodists himself, -and as ready to vindicate them from any calumny or aspersion -that might be cast upon them.<a id="FNanchor_106" href="#Footnote_106" class="fnanchor">[106]</a> There were others, however, -of a different mind, for a fortnight after Mr. Morgan wrote -thus to Wesley, an article appeared in <i>Fogg’s Weekly Journal</i>, -to the effect that there were, in the Oxford University, a -number of persons who, in order “to live up to the principles of -Christianity had doomed themselves to absurd and perpetual -melancholy;” and that “these sons of sorrow designed to -make the whole place a monastery.” The writer continues: -“These Methodists pretend to great refinements, as well as to -what regards the speculative, as the practical part of religion; -and have a very near affinity to the Essenes among the Jews, -and the Pietists in Switzerland. The chief hinge, on which -their whole scheme of religion turns, is, that no action whatever -is indifferent; and hence they condemn several actions -as bad, which are not only allowed to be innocent, but laudable, -by the rest of mankind. They avoid, as much as possible, -every object that may affect them with any pleasant or -grateful sensations. All social entertainments and diversions -are disapproved of; and, in endeavouring to avoid luxury, -they not only exclude what is convenient, but what is absolutely -necessary for the support of life; fancying, (as is -thought,) that religion was designed to contradict nature. -They neglect and voluntarily afflict their bodies, and practise -several rigorous and superstitious customs, which God never -required of them. All Wednesdays and Fridays are strictly to -be kept as fasts; and blood let once a fortnight, to keep down -the carnal man. At dinner, they sigh for the time they are -obliged to spend in eating. Every morning to rise at four -o’clock, is supposed a duty; and to employ two hours a day -in singing of psalms and hymns, is judged an indispensable -requisite to the being a Christian. In short, they practise -everything contrary to the judgment of other persons, and -allow none to have any (religion) but those of their own sect, -which is the farthest from it.</p> - -<p>“As these Methodists have occasioned no small stir in -Oxford, so there has not been wanting a variety of conject<span class="pagenum" id="Page_86">[Pg 86]</span>ures -about them. Some are apt to ascribe their gloomy and -disconsolate way of life to want of money; thus being denied -the enjoyment of those pleasures they chiefly desire, they are -weighed down by an habitual sorrow; and it is certain that -their founder took formerly no small liberty in indulging -his appetites. Others tax their characters with hypocrisy, -and suppose them to use religion only as a veil to vice; and, -indeed, if we should give credit to the several tales related of -them, their greatest friends would be ashamed to stand in -their defence. Others judge that their way of life is owing to -enthusiasm, madness, and superstitious scruples. Among -their own party, they pass for religious persons, and men of -extraordinary parts; but they have the misfortune to be -taken by all, who have ever been in their company, for madmen -and fools.”</p> - -<p>Such are some of the scandalous charges contained in this -precious epistolary morsel,—we believe the first attack ever -made upon the Methodists in the public prints. The entire -letter is before us; but only a part of it is quoted,—first -because there is a great amount of empty and ungrammatical -verbiage unworthy of being admitted into what was, at that -period, perhaps the most literary and respectable paper published—<i>Fogg’s -Weekly Journal</i>; and secondly because there -is one paragraph, which, despite its verbosity, is so loathsomely -impure, that it would be a sin against both God and man to -reproduce it.</p> - -<p>The letter was published in <i>Fogg’s Journal</i>, on December -9th, 1732; and, within two months after, it was answered in -an octavo pamphlet of thirty pages, entitled, “The Oxford -Methodists: Being some account of a society of young -gentlemen in that city, so denominated; setting forth their -rise, views, and designs; in a letter from a gent, near Oxford, -to his friend in London. Printed for J. Roberts, price 6<i>d.</i>” -The second edition of this first defence of Methodism, published -in 1738 “with very great alterations and improvements,” -is that from which the following extracts are taken.</p> - -<p>The writer says that he knew nothing of the Methodists till -his friend requested him to make inquiry concerning them. -On doing this, he was first of all told that they were “miserable -enthusiasts and zealots;” and he found that almost<span class="pagenum" id="Page_87">[Pg 87]</span> -every one, with whom he conversed, had a prejudice against -them; and yet, notwithstanding this, he was unable to learn -that the least slur had been cast upon their moral behaviour, -except that “they pretended to be more pious than their -neighbours,” and that “they put a gloomy and melancholy -face upon religion, and affected greater austerities and exemplariness -than the doctrines of the gospel demanded.”</p> - -<p>The writer continues; after he “had heard all that could -be said against them by their enemies,” he “thought it was -but fair to inquire of their friends what could be said in their -favour.” He found it, however, difficult to meet with any who -would acknowledge himself to be a friend; and hence he was -obliged to seek his information from one of the Methodists -themselves. It is probable that Wesley was the Methodist -thus consulted; but, be that as it may, a full account was -given of the origin of Methodism at the end of the year 1729, -and of its progress to the present time. The writer adds: -“The gentleman assured me, that they” (the Methodists) -“were so diffident of themselves, especially when they found -a spirit of contemptuous raillery stirred up against them, that -they took advice from time to time of a worthy and venerable -gentleman, a near relation of one of them, who had much -knowledge and experience of the world; and that they -formed their conduct upon his advice; and, upon the encouragement -he gave them, they were determined, at all -events, to persevere in the course they had begun.”</p> - -<p>The “near relation,” referred to in this extract, was Wesley’s -father; and the extract is of vast importance as tending to -confirm the opinion that the “father of the Wesleys”—the -noble-hearted rector of Epworth—deserves more credit for the -organisation and establishment of Oxford Methodism than -the Methodists and the Church have ever yet awarded him. -Several of his “encouraging epistles” were shown to the inquiring -writer of the pamphlet before us, and gave him “a -high notion of the piety and good sense of the venerable -author.” “How happy,” he writes, “are these sacramentarians, -these Methodists, these enthusiasts, as their enemies -call them, to have so very excellent a director! and how -much are they to be commended for submitting their conduct -and designs to so pious and experienced a judge.”</p> - -<p><span class="pagenum" id="Page_88">[Pg 88]</span></p> - -<p>He then proceeds: “There are three points to which these -gentlemen think themselves obliged to adhere—1. That of -visiting and relieving the prisoners and the sick, and giving -away Bibles, Common-Prayer Books, and the ‘Whole Duty of -Man’; and of explaining the catechism to the children of -poor families, and of dropping a shilling or so to such families -where they deem it needful. 2. That of weekly communion. -3. That of observing strictly the fasts of the Church, which -has caused some to call them ‘Supererogation Men.’”</p> - -<p>After this, the writer proceeds to notice the accusations -contained in the letter published in <i>Fogg’s Weekly Journal</i>, -and, as far as necessary, replies to them.</p> - -<p>Such is an outline of the first defence of Methodism ever -published.</p> - -<p>Wesley, in 1733, composed two sermons full of a great -doctrine, which had well-nigh been forgotten—the absolute -need of the influences of the Holy Ghost to convert the soul. -It is a gross mistake to imagine that this, with its cognate -truths, was not discovered and embraced by Wesley until his -meeting with Peter Bohler in 1738. Take the following -extracts from the first of the sermons above mentioned, and -which was preached at St. Mary’s, Oxford, before the university, -on January 1st, 1733.<a id="FNanchor_107" href="#Footnote_107" class="fnanchor">[107]</a></p> - -<p>“The circumcision of the heart is that habitual disposition -of soul, which, in the sacred writings, is termed holiness; and -which directly implies the being cleansed from sin, from all -filthiness both of flesh and spirit; and, by consequence, the -being endued with those virtues which were also in Christ -Jesus; the being so renewed in the image of our mind, -as to be perfect as our Father in heaven is perfect.”</p> - -<p>Here we have propounded, in the plainest terms, as early -as the year 1733, Wesley’s famous doctrine of Christian -perfection. “This sermon,” said he, in 1765, “contained all -that I now teach concerning salvation from all sin, and loving -God with an undivided heart.”<a id="FNanchor_108" href="#Footnote_108" class="fnanchor">[108]</a></p> - -<p>In the same sermon he tells us that, “without the Spirit of -God we can do nothing but add sin to sin; it being as<span class="pagenum" id="Page_89">[Pg 89]</span> -impossible for us even to think a good thought without His -supernatural assistance, as to create ourselves, or to renew -our whole souls in righteousness and true holiness. He alone -can quicken those who are dead unto God, and breathe into -them the breath of Christian life.”</p> - -<p>We are further taught that this holiness of heart is to be -obtained “alone by faith, which is not only an unshaken -assent to all that God hath revealed in Scripture, but in -particular to those important truths,—‘Jesus Christ came -into the world to save sinners,’—‘He bare our sins in His -own body on the tree,’—‘He is the propitiation for our sins; -and not for ours only, but also for the sins of the whole -world.’”</p> - -<p>Then follows: “Those who are thus, by faith, born of God, -have also strong consolation through hope. This is the next -thing which the circumcision of the heart implies; even the -testimony of their own spirit, with the Spirit which witnesses -in their hearts, that they are the children of God.”</p> - -<p>Then, as if intended to answer one of the false accusations -which had appeared in <i>Fogg’s Weekly Journal</i> only three -weeks before, and to justify one of the practices there condemned, -he tells his reverend and learned auditors that this -heart religion “does not forbid us, as some have strangely -imagined, to take pleasure in anything but God; to suppose -this, is to suppose the Fountain of holiness is directly the -author of sin; since He has inseparably annexed pleasure -to the use of those creatures which are necessary to sustain -the life He has given us.” But, at the same time, “every -good soldier of Christ will not only renounce the works of -darkness, but every appetite too, and every affection, which is -not subject to the law of God. Vain hope! that a child of -Adam should ever expect to see the kingdom of Christ and -of God, without striving, without agonizing first, to enter in at -the strait gate,—without a constant and continued course -of general self-denial.”</p> - -<p>“This,” adds Wesley, “is God’s short and plain account of -true religion and virtue. Other sacrifices from us He would -not; but the living sacrifice of the heart He hath chosen. -Let it be continually offered up to God through Christ, in -flames of holy love. And let no creature be suffered to share<span class="pagenum" id="Page_90">[Pg 90]</span> -with Him; for He is a jealous God. His throne will He not -divide with another; He will reign without a rival. Be no -design, no desire admitted there, but what has Him for its -ultimate object. This is the way wherein those children of -God once walked, who, being dead, still speak to us.”<a id="FNanchor_109" href="#Footnote_109" class="fnanchor">[109]</a></p> - -<p>Such then were the principles held by Wesley and the -Oxford Methodists, in 1733. From these he never varied; -and dark will be the day when they are either abandoned or -forgotten by his followers.</p> - -<p>The other sermon, written in 1733, was founded upon the -text, “Grieve not the Holy Spirit of God, whereby ye are -sealed unto the day of redemption.” Here again we are -told that the Holy Spirit “is the great Fountain of holiness -to His church. From Him flows all the grace and virtue, by -which the stains of guilt are cleansed, and we are renewed in -all holy dispositions, and again bear the image of our Creator. -He is the immediate Minister of God’s will upon earth, and -transacts all the great affairs of the church of Christ.”<a id="FNanchor_110" href="#Footnote_110" class="fnanchor">[110]</a></p> - -<p>Precious truths are truths like these. Without them the -church, no matter how learned, rich, respectable, and ritualistic, -is utterly powerless in converting men. With them, -nothing is impossible; for, in such a case, the church has, for -the accomplishment of its purposes, not only the resources of -man, but the omnipotence of God.</p> - -<p>In the same year, 1733, Wesley issued his first printed production, -“A Collection of Forms of Prayer for every day in the -Week.” These prayers were originally intended for the use of -his college pupils; but the reader may also gather from them -some of the principles and aims of the Oxford Methodists.</p> - -<p>They longed for the love of God to be the sole actuating -power in the use they made of their understanding, affections, -senses, health, time, and talents; that God might always be -present to their minds; that they might ever have awful -thoughts of Him, and never mention His holy and reverend -name, unless on just, solemn, and devout occasions; nor even -then, without acts of adoration; and that they might glorify -Him by every thought of their hearts, every word of their<span class="pagenum" id="Page_91">[Pg 91]</span> -tongues, and every work of their hands, and by professing -His truth, even to the death, if it should please Him to call -them to it.</p> - -<p>They wished to be made all kindness and benignity, all -goodness and gentleness, all meekness and longsuffering; and -to be filled with the whole spirit of humility, and to have it -the constant, ruling habit of their minds. They dreaded applause, -and desired never to speak a word that might tend to -their own praise, unless the good of others required it. They -endeavoured to abstain from all pleasures which did not prepare -them for taking pleasure in God.</p> - -<p>They acted upon the principle of excluding none from their -charity, who were the objects of God’s mercy. They embraced -all occasions to assist the needy, to protect the oppressed, to -instruct the ignorant, to confirm the wavering, to exhort the -good, and to reprove the wicked. They wished to look upon -the failings of their neighbours as if they were their own; and -never revealed them but when charity required, and then with -tenderness and compassion.</p> - -<p>Space forbids further reference to these prayers. Suffice it -to say that, for reverential feeling, simplicity and beauty of -expression, scriptural sentiment, Christian benevolence, and -earnest longings for the highest holiness; for adoration, penitence, -deprecation, petition, thanksgiving, and intercession,—they -have no superiors, perhaps hardly any equals, in the -English language. They are little known, and less used; but -would be of great service to thousands of Methodists, if -sometimes employed as an aid in their private devotions.</p> - -<p>In January, 1733, Wesley set out on horseback for Epworth, -to see his father, whose health was failing; and, on his way, -had a narrow escape, by his horse falling over a bridge, not far -from Daventry. His parents suggested to him the propriety -of using means to obtain the Epworth living; but he was -deterred from acquiescing in the proposal, by a conviction -that, “if he could stand his ground at Oxford, and approve -himself a faithful minister of Christ, through evil report and -good report, there was no place under heaven where he was -so likely to make improvement in every good work.”<a id="FNanchor_111" href="#Footnote_111" class="fnanchor">[111]</a></p> - -<p><span class="pagenum" id="Page_92">[Pg 92]</span></p> - -<p>In May, he again went to Epworth, visiting, on the -way, his friend Clayton, at Manchester, where he spent a -sabbath, and preached thrice, in three different churches. -On his return to Oxford, in June, he found the ill effects -of his absence; for three of his own pupils and the whole -of Mr. Clayton’s had abandoned the Methodists; and, instead -of finding seven-and-twenty communicants at St. -Mary’s, he now found not more than five. His friends were -deserting him, and his enemies triumphing over him; but, in -the midst of all, he stood unmoved. “My friends,” says he, -“were either trifling or serious: if triflers, fare them well; a -noble escape: if serious, those who are more serious are left, -whom the others would rather have opposed than forwarded in -the service they have done, and still do, us. As for reputation, -though it be a glorious instrument of advancing our Master’s -service, yet there is a better than that—a clean heart, a single -eye, a soul full of God.”<a id="FNanchor_112" href="#Footnote_112" class="fnanchor">[112]</a> “The thing that gives offence here -is the being singular with regard to time, expense, and company. -Ill men say all manner of evil of me, and good men -believe them. There is a way, and there is but one, of making -my peace. God forbid I should ever take it. I have as many -pupils as I need, and as many friends; when more are better -for me, I shall have more. If I have no more pupils after -these are gone from me, I shall then be glad of a curacy -near you; if I have, I shall take it as a signal to remain -here. What I do is this; when I am entrusted with a person -who is first to understand and practise, and then to teach, -the law of Christ, I endeavour to show him what that law is. -When he appears seriously sensible of this, I propose to him -the means God hath commanded him to use, in order to that -end; and a week, or a month, or a year after, as the state -of his soul seems to require it, the several prudential means -recommended by wise and good men. Only two rules it is -my principle to observe in all cases; first, to begin, continue, -and end all my advices in the spirit of meekness; and -secondly, to add to meekness long suffering; in pursuance of -a rule which I fixed long since, never to give up any one till I -have tried him at least ten years.”<a id="FNanchor_113" href="#Footnote_113" class="fnanchor">[113]</a></p> - -<p><span class="pagenum" id="Page_93">[Pg 93]</span></p> - -<p>These are significant facts. Methodism at Oxford was -organised in 1729. Two years after, while Wesley and his -brother were at Epworth, it dwindled into almost nothing; and -two years later still, when it had increased to seven-and-twenty -communicants, during another brief Epworth visit it was -almost utterly destroyed, for the seven-and-twenty were reduced -to five. All this goes to show that Wesley was the -soul of this mighty movement, and that without him it would -have been dissolved and become extinct.</p> - -<p>It is far from certain that the seven-and-twenty communicants, -just mentioned, were all collegians. On the contrary, -there is strong presumptive proof that they were not; and, -indeed, that some of them were ladies. One of them seems -to have been Miss Potter, probably the bishop’s daughter, -concerning whom Clayton writes to Wesley, in a letter dated -“Manchester, September 10, 1733,” as follows:—</p> - -<div class="blockquote"> - -<p>“Poor Miss Potter! I wonder not that she is fallen. Where humility -is not the foundation, the superstructure cannot be good. And yet I am -sorry to hear the tidings of her, especially that she has a great man for her -confessor, who dissuades her from constant communion. I am sure she -has great occasion to use all the means of grace which Providence -provides for her. I would not persuade you to leave off reading with her. -Who knows whether you may not raise her again to the eminence from -which she has fallen? At least, though she neglect the weightier matters -of the law, yet keep up in her that reverend respect she bears it, even by -the ‘tithing of mint and anise and cummin.’”<a id="FNanchor_114" href="#Footnote_114" class="fnanchor">[114]</a></p> -</div> - -<p>Whether there were other ladies besides this one, included -in the seven-and-twenty Methodist communicants, it is impossible -to say; but none were included in the five. The -five poor Methodists remaining, not reckoning Wesley himself, -nor Morgan who was dead, nor Clayton who was removed -to Manchester, nor Whitelamb who was gone to Wroote, -were doubtless Charles Wesley, Benjamin Ingham<a id="FNanchor_115" href="#Footnote_115" class="fnanchor">[115]</a> and -James Hervey (both of whom joined them in 1733), John -Gambold, and, probably, Charles Kinchin. All honour to -such names! They kept the fire burning when it was in -danger of going out. Wesley was their master spirit; but -they were faithful and willing co-workers.</p> - -<p><span class="pagenum" id="Page_94">[Pg 94]</span></p> - -<p>Mr. Clayton, in the letter just quoted, refers to confession -and to constant communion. Did the Oxford Methodists -recommend confession? It would seem they did; hence the -following extract from a long, unpublished letter, written at -this period, and addressed to Wesley, by his sister Emily:—</p> - -<div class="blockquote"> - -<p>“To lay open the state of my soul to you, or any of our clergy, is what -I have no inclination to at present; and, I believe, I never shall. I shall -not put my conscience under the direction of mortal man, frail as myself. -To my own master I stand or fall. Nay, I scruple not to say, that all -such desire in you, or any other ecclesiastic, seems to me like church -tyranny, and assuming to yourselves a dominion over your fellow-creatures, -which was never designed you by God.... I farther own that I do not -hold frequent communion necessary to salvation, nor a means of Christian -perfection. But do not mistake my meaning; I only think communing -every Sunday, or very frequently, lessens our veneration for that sacred -ordinance, and, consequently, our profiting by it.”</p> -</div> - -<p>Two other extracts from letters, belonging to this period, -may be useful as illustrative of Oxford Methodism. In the -month of July, 1733, Mr. Clayton, then resident in Manchester, -wrote to Wesley as follows:—</p> - -<div class="blockquote"> - -<p>“As to your question about Saturday, I can only answer it by giving an -account of how I spend the day. I do not look upon it as a preparation -for Sunday, but as a festival itself; and, therefore, I have continued -festival prayer, for the three primitive hours, and for morning and evening, -from the Apostolical Constitutions, which, I think, I communicated to you -whilst I was at Oxford. I look upon Friday as my preparation for the -celebration of both the sabbath and the Lord’s day; the first of which I -observe much like a common saint’s day, or as one of the inferior -holidays of the Church. I have, I bless God! generally contrived to have -the eucharist celebrated on Saturdays as well as other holidays, for -the use of myself and the sick people whom I visit.</p> - -<p>“I was at Dr. Deacon’s when your letter came to hand, and we had a -deal of talk about your scheme of avowing yourselves as a society, and -fixing upon a set of rules. The Doctor seemed to think you had better -let it alone; for to what end would it serve? It would be no additional -tie upon yourselves; and perhaps would be a snare for the consciences -of those weak brethren who might chance to come among you. Observing -the stations” [the fast on Wednesdays and Fridays] “and weekly communion -are duties which stand upon a much higher footing than a rule of -society; and they who can set aside the command of God and the -authority of the Church will hardly, I doubt, be tied by the rules of a -private society.</p> - -<p>“As to the mixture” [of water with sacramental wine] “Mr. Colley -told me it was constantly used at Christ Church. However, if you have -reason to doubt it, I would have you inquire; but I cannot think the want<span class="pagenum" id="Page_95">[Pg 95]</span> -of it a reason for not communicating. If I could receive where the mixture -was used, I would; and, therefore, I used to prefer the Castle to Christ -Church; but if not I should not think myself any further concerned in -the matter than as it might be in my power to get it restored.”<a id="FNanchor_116" href="#Footnote_116" class="fnanchor">[116]</a></p> -</div> - -<p>Again, in another letter, dated “Manchester, September -10, 1733,” Mr. Clayton writes:—</p> - -<div class="blockquote"> - -<p>“How should I direct my instructor in the school of Christ! However, -I must be free to tell you my sentiments of what you inquire about. On -Wednesdays and Fridays I have, for some time past, used the Office for -Passion Week, out of Spinckes’s Devotions, and bless God for it. I have -found it very useful to excite in me that love of God, and that sorrow -for having offended Him, which make up the first main branch of repentance. -Refer your last question to Mr. Law; I dare not give directions -for spending that time which I consume in bed, nor teach you, who rise at -four, when I indulge myself in sleep till five.”<a id="FNanchor_117" href="#Footnote_117" class="fnanchor">[117]</a></p> -</div> - -<p>These are important letters, not only as exhibiting the -religious earnestness of Wesley and his friends, but as -affording a glimpse of the high churchism of the Oxford -Methodists. Wesley seriously contemplated the formation -of a society, who should strictly observe saint days, holidays, -and Saturdays, besides other ritualistic practices, down to -superstitious admixture of sacramental wine with water. In -truth, these were ardent spirits. Visiting prisons, and teaching -children; rising at five every morning; praying for each -other and for their friends; and observing the weekly communion, -are things which all will regard with commendation: -but the other were silly, popish practices, not only unauthorised -and useless, but too much resembling the pernicious -nonsense of the high church party of the present day to -receive the approval of those who have learned to be -thankful for the inestimable blessings of the great Protestant -reformation.</p> - -<p>The health of Wesley’s father was now extremely feeble; -and it became an anxiously discussed family question whether -Wesley should be his father’s successor. Samuel was first -urged to use means to obtain the next presentation of the -Epworth rectory; but he positively declined doing so, and -directed his father’s attention to John. The correspondence<span class="pagenum" id="Page_96">[Pg 96]</span> -on this subject extends over the whole of the year 1734. The -Epworth living was valuable, as may be judged by the -fact that, though then worth only £200 per annum, it is now, -through the relative changes that have taken place in the -value of money and the price of food, worth near £1000.<a id="FNanchor_118" href="#Footnote_118" class="fnanchor">[118]</a> -The dying rector had been at great expense in improving -the parsonage and its premises. Here he had diligently and -faithfully laboured as an earnest parish minister for nearly forty -successive years. Here most of his nineteen children had -been born. Here he was about to die himself; and here he -was anxious that his wife should die. John was pressed -to secure the living, and thereby secure a continuance of the -old homestead for his mother and his unmarried sisters. His -brother Samuel allowed that at Oxford he would have “more -friends, more freedom from care, and more Divine ordinances -than he could have elsewhere;” but then at Oxford he was -“despised,” and therefore could “do no good there.” To this -John answered: “1. A Christian will be despised anywhere. -2. No one is a Christian till he is despised. 3. His being -despised will not hinder his doing good, but much further it, -by making him a better Christian. 4. Another can supply -my place at Epworth better than at Oxford, and the good -done here is of a far more diffusive nature; inasmuch as it is -a more extensive benefit to sweeten the fountain than to do -the same to particular streams.”<a id="FNanchor_119" href="#Footnote_119" class="fnanchor">[119]</a></p> - -<p>In writing to his father, he put the case thus: “The question -is not whether I could do more good to others there or -here; but whether I could do more good to myself: seeing -wherever I can be most holy myself, there I can most promote -holiness in others. But I can improve myself more at Oxford -than at any other place,” etc.</p> - -<p>To this his father properly replied that our main consideration -in choosing a course of life “is not dear self, but the glory -of God, and the different degrees of promoting it.”<a id="FNanchor_120" href="#Footnote_120" class="fnanchor">[120]</a></p> - -<p>John agreed to this; but argued that “that course of life -tends most to the glory of God, wherein we can most promote -holiness in ourselves and others;” and that at Oxford he had<span class="pagenum" id="Page_97">[Pg 97]</span> -several advantages for doing this which were almost peculiar -to the place. 1. He could always have at hand half-a-dozen -friends, nearly of his own judgment, and engaged in the same -studies; persons who had wholly and absolutely devoted -themselves to God, and who denied themselves and took up -their cross daily. 2. He could not only have as much, but as -little company as he pleased; for he had no trifling visitors, -except about an hour in a month, when he invited some of -the fellows to breakfast. 3. He was entirely free from worldly -cares, for his income was ready for him on stated days, and -all he had to do was to count it and carry it home. 4. He -had the privilege of public prayer twice a day, and of weekly -communion. 5. At Oxford there was room for charity in all -its forms; poor families to be relieved; children to be educated; -workhouses and prisons to be visited; and the schools -of the prophets, where tender minds were to be formed and -strengthened. 6. He had the joint advice of many friends in -any difficulty that might arise; the good bishop and vice-chancellor -to supply his want of experience; and a fund, -which this year would amount to near £80, to supply the -bodily wants of the poor, and thereby prepare their souls to -receive instruction. In addition to all this, he alleges that the -care of two thousand souls at Epworth would crush him; and -that, were he to abandon all his Oxford advantages, he would -not be able to stand his ground for a single month against -intemperance in sleeping, eating, and drinking; against irregularity -in study; against a general lukewarmness in his -affections, and remissness in his actions; against softness and -self-indulgence, directly opposite to that discipline and hardship -which become a soldier of Jesus Christ.<a id="FNanchor_121" href="#Footnote_121" class="fnanchor">[121]</a></p> - -<p>The letter from which the above is taken is dated December -10, 1734. His brother Samuel wrote a fortnight later, -saying that his father had told him John was unalterably -resolved not to accept the living, even if he could get it. -Samuel protests against the decision, and says that in Wesley’s -arguments he can see his love to himself, but he cannot see -his love to his neighbour. Besides, he was not at liberty to -resolve against undertaking a cure of souls, having been<span class="pagenum" id="Page_98">[Pg 98]</span> -solemnly engaged to do this at his ordination. Charles -might be silly enough to vow he would not depart from -Oxford, and thereby avoid orders; but the faith of John was -already plighted to the contrary; and the idea scarce ever -entered the head of any Christian but his own, that a parish -priest cannot attain to the highest perfection possible on this -side heaven.<a id="FNanchor_122" href="#Footnote_122" class="fnanchor">[122]</a></p> - -<p>Wesley’s reasons and arguments were doubtless well intended; -but they were feeble, sophistical, and inconclusive. -It is easy to imagine that they would be painful both to his -father and family; and it seems impossible to excuse them -except upon the ground that God had elected him for another -kind of work, and that by an unseen power he was prevented -realising his father’s wishes. Wesley’s father died April 25, -1735, and the Epworth living passed into other hands; but -before proceeding farther, we give the last letter Wesley -received from him.</p> - -<p>The venerable rector was now anxiously employed in the -publication of his grand folio volume of 600 pages, “<i>Dissertationes -in Librum Jobi</i>,” and had requested his son to assist -him with the engravings for it.</p> - -<div class="blockquote"> -<p class="psig"> -“<span class="smcap">Epworth</span>, <i>January 21, 1735</i>.<br /> -</p> - -<p>“<span class="smcap">Dear Son</span>,—About an hour since, your letter of the 13th instant -came to hand, and indeed not before I had need of it, especially when -I considered how extremely weak I was, and found myself grow sensibly -weaker every day. My people have been very kind to me during -my long illness, which has brought me now so low that I cannot walk half-a-dozen -times about my chamber; but then I am often refreshed with -seeing Mr. Hale’s noble present of books to me lying in my window, near -half of which I have already spread in my parish, some to those who came -to see me, and to others I have sent them, and with very good effect, -many having read them, and some lent them to others. A spirit of -Christianity, beyond what I have hitherto known, seems to be raised -among them; one proof of which is in the greater frequency of the sacraments. -Nor is Mr. Whitelamb wanting in any part of his duty, though I -am not able to preach or give the sacrament to them myself, except one -day, and that with his assistance.</p> - -<p>“And now let us go on to matter of less moment, though I hope not quite -frivolous. Had I had all Mr. Rivington’s advice at first, all my plates and -cuts would have been done before this, and that with less expense, and to<span class="pagenum" id="Page_99">[Pg 99]</span> -greater perfection. The agreement you have made with the engraver -seems to be very reasonable. Whether the cuts are to be done on sheets -or half sheets I leave to you and Mr. Rivington; but I would have -leviathan’s rival, that is, the whale, as well as the crocodile. As for the -elephant, he is so common that he need not be added. I am glad the -tombs want no more than retouching, and especially that Mr. Garden is -not ill pleased with them. ‘Job in Adversity’ I leave to your direction, as -likewise the frontispiece, which Mr. Virtue is doing, who now duns me -pretty hard for money for it; and I have writ him lately to send me word -what he will charge for the whole when it is finished, and what he desires -in part, with a promise to send him some money by the first opportunity -I have of doing it. As for poor Pentapolis, it must even shift as it can, -though my heart is pretty much in it, and I have taken a little pains -about it. This I must likewise leave with you; but cannot you send -me a copy of the drawings before they are engraven, that I may weigh -them, as is proper? As for Job’s horse, I cannot for my life imagine -how I shall get him into my Lord Oxford’s stable,—I mean, get liberty -to inscribe it to him, unless you yourself would speak to my Lord Duplin -about it. Have you yet found any news of ‘<i>De Morbo Jobi</i>,’ which -has been so long incognito? Or, is there anything else that you find -wanting? I heartily commend you and your brother to God, and am -this evening</p> - -<p class="psig"> -Your affectionate father,<br /> -<span class="smcap">Samuel Wesley</span>.”<a id="FNanchor_123" href="#Footnote_123" class="fnanchor">[123]</a><br /> -</p> -</div> - -<p>Wesley endorsed this characteristic letter from his father -with the words, “The last I received from him.” Thirteen -weeks afterwards, the venerable man rested from his cares and -earthly labours.</p> - -<p>On June 11, 1734, Wesley preached before the university -what his brother Charles calls “his Jacobite sermon,” for -which he was “much mauled and threatened.” He was -prudent enough, however, before preaching it, to get the vice-chancellor -to read and approve of it, and hence was able to -set “Wadham, Merton, Exeter, and Christ Church” objectors -at defiance.</p> - -<p>He then set out for Epworth, accompanied by Westley -Hall, who proposed marriage to his sister Keziah, greatly to -the satisfaction of all the parties concerned, except Hall’s own -mother. On his return to Oxford, he spent some time in -London, chiefly in consulting Mr. Law about one of his -pupils, referred to in Wesley’s Works, vol. xii., p. 46; but<span class="pagenum" id="Page_100">[Pg 100]</span> -also partly in putting through the press his father’s “Dissertations -on the Book of Job.”<a id="FNanchor_124" href="#Footnote_124" class="fnanchor">[124]</a></p> - -<p>About the same period, he began the practice of reading as -he rode on horseback,—a practice he continued nearly forty -years. He also made frequent excursions to different parts of -the country, often on foot; and, during the year, walked more -than a thousand miles, constantly preaching on the sabbath, -and already acting the part of an itinerant. His walking, -preaching, reading, studying, visiting, and fasting began to -affect his health; he lost his strength, and frequently spat -blood.<a id="FNanchor_125" href="#Footnote_125" class="fnanchor">[125]</a> On the 16th of July, while asleep in bed, he had such -an attack of bleeding as led him to exclaim: “O God, prepare -me for Thy coming, and then come when Thou wilt!” His -friends became alarmed; and his mother wrote letters blaming -him for neglecting his health. A physician was called in, his -advice adopted, and gradually the well worn devotee regained -his lost vigour.<a id="FNanchor_126" href="#Footnote_126" class="fnanchor">[126]</a></p> - -<p>Though Wesley’s letter to his father, dated December 10, -1734, seemed to decide the question respecting his seeking to -obtain the Epworth living, his brother Samuel, during the -correspondence arising out of it, started an idea which, ghost -like, haunted Wesley for months afterwards, and which, we -incline to think, had considerable influence in inducing him to -change his views, and ultimately to go to Georgia.</p> - -<p>Samuel, on Christmas-day, 1734, wrote as follows:—“You -are not at liberty to resolve against undertaking a cure of -souls. You are solemnly engaged to do it before God, and -His high-priest, and His Church. Are you not ordained? -Did you not deliberately and openly promise to instruct, to -teach, to admonish, to exhort those committed to your charge? -Did you equivocate then with so vile a reservation, as to -purpose in your heart that you would never have a charge? -It is not a college, it is not an university; it is the <i>order of -the Church</i>, according to which you were called.”<a id="FNanchor_127" href="#Footnote_127" class="fnanchor">[127]</a></p> - -<p>This was touching Wesley in a tender place. On conscientious -grounds, he had already refused to apply for the<span class="pagenum" id="Page_101">[Pg 101]</span> -Epworth living; and yet here his brother Samuel maintains -that on conscientious grounds, he is bound not to bury himself -at Oxford, but to undertake a cure of souls, either at Epworth -or somewhere else. His faith is plighted. Before God -and His Church he has sworn to be, not a tutor, but a minister -of Christ. What was the effect of this? In December, 1734, -Wesley refused to apply for his father’s living; and yet, ten -months afterwards, he left Oxford and set sail to Georgia. -What occurred during this brief interval?</p> - -<p>In January, 1735, Wesley wrote to Samuel, saying:—“I do -not, nor ever did, resolve against undertaking a cure of souls. -There are four cures belonging to our college, and consistent -with a fellowship. I do not know but I may take one of them -at Michaelmas. Not that I am clearly assured that I should -be false to my engagement, were I only to instruct and exhort -the pupils committed to my charge. But of that I should -think more. I desire your full thoughts upon the whole, as -well as your prayers.”<a id="FNanchor_128" href="#Footnote_128" class="fnanchor">[128]</a></p> - -<p>To this Samuel replied, February 8, 1735:—“<i>The order of -the Church</i> stakes you down, and the more you struggle you -will be held the faster. If there be such a thing as truth, I -insist upon it, you must, when opportunity offers, either perform -that promise, or repent of it.”<a id="FNanchor_129" href="#Footnote_129" class="fnanchor">[129]</a></p> - -<p>In answer, five days afterwards, John remarked:—“Your -last argument is either <i>ignoratio elenchi</i>, or implies these two -propositions: 1. ‘You resolve against any parochial cure of -souls.’ 2. ‘The priest who does not undertake the first parochial -cure that offers is perjured.’ Let us add a third: ‘The -tutor who, being in orders, never accepts of a parish is perjured.’ -And then I deny all three.”<a id="FNanchor_130" href="#Footnote_130" class="fnanchor">[130]</a></p> - -<p>Samuel’s reply was as follows:—“An ordained tutor, who -accepts not a cure, is perjured; alter the term into ‘who -resolves not to accept,’ and I will maintain it, unless you can -prove either of these two: (1) there is no such obligation at -taking orders; (2) this obligation is dispensed with. Both -which I utterly deny.”<a id="FNanchor_131" href="#Footnote_131" class="fnanchor">[131]</a></p> - -<p>On the 4th of March John replied:—“I had rather dispute<span class="pagenum" id="Page_102">[Pg 102]</span> -with you, if I must dispute, than with any man living; because -it may be done with so little expense of time and words. You -think I engaged myself at my ordination to undertake the -cure of a parish. I think I did not. However, I own I am -not the proper judge of the oath I then took; accordingly, -the post after I received yours, I referred it to ‘the high-priest -of God,’ before whom I contracted that engagement, -proposing this single question to him,—Whether I had, at my -ordination, engaged myself to undertake the cure of a parish -or no. His answer runs in these words: ‘It doth not seem -to me that, at your ordination, you engaged yourself to undertake -the cure of any parish, provided you can, as a clergyman, -better serve God and His Church in your present or -some other station.’ Now, that I can, as a clergyman, better -serve God and His Church in my present station, I have all -reasonable evidence.”<a id="FNanchor_132" href="#Footnote_132" class="fnanchor">[132]</a></p> - -<p>Wesley’s father died within two months after this; and yet, -during this short interval, Wesley seems to have been induced -to lay aside his scruples and to apply for the Epworth living. -He applied, but he was not successful. This is a bold assertion -to be made in the teeth of statements directly opposite; statements -made and repeated and re-repeated, without dispute, -for more than the last seventy years: but before the reader -rejects it, let him ponder the significance of the following letter, -written by Wesley’s friend, Broughton, and published, for -the first time, in the <i>Wesleyan Times</i>, of October 28, 1861:—</p> - -<div class="blockquote"> -<p class="psig"> -“<span class="smcap">London</span>, <i>April 15, 1735</i>.<br /> -</p> - -<p>“<span class="smcap">Rev. and dear Sir</span>,—The same evening I received the favour of -yours, I waited on St. John, promising myself a kind reception. He rejoiced -with me to hear that your father was yet alive; but did not close -readily with me in attempting what, if crowned with success, might prove -a means of making our declining friend end his days in peace. What -shall we say for so sudden, so unwished for a change? Oh, put not your -trust in princes! St. John disowns his giving me any encouragement to -promise you hopes of success. Did I then write you an untruth? If his -charge be just, I did; but his words were, ‘though he had solicited the -Bishop of London and Sir Robert on behalf of another, not for Epworth, -yet he would be glad to serve Mr. Wesley.’ But where is the obstacle? -Why, my lord of London, who is usually consulted by the minister of -state on such occasions, spoke some disadvantageous things of you once<span class="pagenum" id="Page_103">[Pg 103]</span> -in the presence of St. John. But I could not but observe to our friend -that the misrepresented strictness of life, which gave occasion for these -disadvantageous things to be spoken of you, was so far from being an -objection to your being favoured by a Christian bishop, that I humbly -hoped it would turn to your good account, inasmuch as over exactness of -behaviour was the sign of a tender and well regulated mind. But I cannot -here help thinking, ‘<i>Tros Tyriusve illi nullo discrimine agetur</i>.’ St. John -thinks the Bishop of Oxford can be your friend. Yes, I told him, my lord -might give you a favourable word, if asked; but I did not think the interest -in his lordship was so prevalent as to make him bestir himself on -your behalf. However, if you judge it proper to write to the bishop, I -will wait upon him, and do the best I can to serve my dear friend.</p> - -<p>“Could your father’s book be presented to the queen soon? It might -do good. Do you know any great man about the court? The king is not -so difficult (I hope), if one could get a hearty friend to espouse you. My -interest in the speaker is not powerful enough to bring about so desired a -work; yet if there was any other great man to befriend you, a serviceable -hint might be dropped. I doubt not but our good and loving God will -order this and everything else for your great and best good. This is the -wish and prayer of, dear sir,</p> - -<p class="psig"> -“Yours most sincerely,<br /> -<br /> -“<span class="smcap">J. Broughton</span>.”<br /> -</p> -</div> - -<p>Broughton was now curate at the Tower, in London.<a id="FNanchor_133" href="#Footnote_133" class="fnanchor">[133]</a> -Henry St. John, Viscount Bolingbroke, was a politician of -great ability and power. Sir Robert Walpole was prime -minister. The Bishop of London was the celebrated Edmund -Gibson. The Epworth living was a gift of the crown. Bear -these facts in mind, and the above epistle will be easily interpreted.</p> - -<p>Wesley’s objections to leave Oxford being overcome, probably -by the hard facts and logic of his brother Samuel, he -took steps to become his father’s successor. Broughton, who -was evidently a man of influence and position, was employed -to secure the help of Bolingbroke; and Bolingbroke had promised -to use his endeavours to serve Wesley; but, on being -pressed to fulfil his promise, shrank from doing so, on the -ground that he had heard Gibson speak disparagingly of -Wesley in Walpole’s presence; and, as the next presentation -of the Epworth living was, <i>ipso facto</i>, at the disposal of these -two dignitaries, it was almost useless to bring before them -Wesley’s wish.</p> - -<p><span class="pagenum" id="Page_104">[Pg 104]</span></p> - -<p>Broughton suggests two other steps to be taken, which -might be of service in securing the living: (1) that the good -services of the Bishop of Oxford be solicited; and (2) that -the dying rector’s “Dissertations on the Book of Job,” dedicated -to Queen Caroline, might be presented to her majesty -as soon as possible. To adopt the second of these suggestions -was impracticable, as the work was only in the course of being -printed, and the first opportunity of presenting a copy to the -queen did not occur until six months after the rector’s death. -Whether the first was carried out we have no means of -knowing.</p> - -<p>The reader will excuse these lengthy observations, on the -ground that they help to clear up what has always been a -somewhat painfully mysterious chapter in Wesley’s history. -It is not true that he could not be induced to apply for his -father’s living. Indirectly, at least, he did apply, but failed; -and, remembering this, the wonder is not so great that a few -months afterwards he embarked for Georgia.<a id="FNanchor_134" href="#Footnote_134" class="fnanchor">[134]</a></p> - -<p>Little more remains to be said before accompanying Wesley -on his mission.</p> - -<p>It was in the midst of this correspondence respecting the -Epworth rectory, that George Whitefield was introduced to -Wesley’s acquaintance, and became one of the Oxford Methodists.<a id="FNanchor_135" href="#Footnote_135" class="fnanchor">[135]</a> -Three years before, Whitefield had been admitted a -servitor of Pembroke College, and had begun to pray and -sing psalms five times every day. He longed to be acquainted -with the Methodists, and often watched them passing, through -ridiculing crowds, to receive the sacrament at St. Mary’s; -but he was a poor youth, the servitor of other students, and -shrunk from obtruding himself upon their notice. At length, -a woman, in one of the workhouses, attempted to cut her -throat; and Whitefield sent an apple-seller, attached to -Pembroke College, to inform Charles Wesley of her condition;<span class="pagenum" id="Page_105">[Pg 105]</span> -and this led Charles to invite him to breakfast next morning. -He was now introduced to the rest of the Methodists, and -adopted all their rules. The master of his college threatened -to expel him. Some of the students shot at him their shafts -of ridicule; others threw dirt at him; and others took away -their pay from him. Being in great distress about his soul, he -lay whole days prostrate on the ground, in silent or vocal -prayer; he chose the worst sort of food; he fasted twice a -week; he wore woollen gloves, a patched gown, and dirty -shoes; and, as a penitent, thought it unbecoming to have his -hair powdered. Like all his brother Methodists, he observed -Lent with the greatest severity, eating no flesh during the six -weeks, except on Saturdays and Sundays. On the other days, -his only food was coarse bread, and sage tea without sugar. -Abstinence and inward conflicts brought on illness; but, after -about seven weeks, he was enabled to lay hold on Christ by a -living faith, was filled with peace and joy, and became probably -by far the most happy member of the Oxford brotherhood.<a id="FNanchor_136" href="#Footnote_136" class="fnanchor">[136]</a></p> - -<p>Mention has been already made of the first of Wesley’s -publications,—his “Forms of Prayer,” printed in 1733. In -1735 he issued three others.</p> - -<p>First, “A Sermon on the Trouble and Rest of Good Men, -preached at St. Mary’s, Oxford, on Sunday, September 21st, -and published at the request of several of the hearers.” -London: C. Rivington. 1735. This sermon, in two respects, -is remarkable; (1) for its un-Wesleyan theology; (2) for its -boldly bearding Methodist persecutors in their head-quarters. -The preacher tells his hearers that “perfect holiness is not -found on earth; but death will destroy, at once, the whole -body of sin, and therewith its companion—pain.” Two years -before, in his sermon on “The Circumcision of the Heart,” -Wesley had given a beautiful definition of “holiness;” but -here he teaches that this holiness is not attainable in life; not -until the hour of death; a different doctrine this to that which -he afterwards embodied in his “Plain Account of Christian -Perfection.” But however much the preacher lacked theological -correctness, there was no lack of heroic daring: remembering<span class="pagenum" id="Page_106">[Pg 106]</span> -that, for six years past, he and his associates had been -the constant butt of collegiate scorn and ridicule, and that -his present congregation, in a great degree, consisted of those -who had thought it a privilege to make themselves witty at his -expense; one cannot but admire his pluck in telling them, -face to face, that, “as at first, he that was born after the flesh -persecuted him that was born after the Spirit, even so it is now, -and so it must be, till all things are fulfilled. Despisers were -now multiplied upon the earth, who feared not the Son, neither -the Father; but blasphemed the Lord and His Anointed; -either reviling the whole of His glorious gospel, or making -Him a liar as to some of the blessed truths revealed therein. -But in heaven good men are hid from the scourge of the -tongue. Abraham, Isaac, and Jacob, and the prophets do not -revile, or separate them from their company. They are no -longer despitefully used, and persecuted; neither do they -groan under the hand of the oppressor. In a word, in heaven -there is no earthly or sensual, no devilish spirit; none who do -not love the Lord their God with all their heart.”</p> - -<p>The second of Wesley’s publications, in 1735, was “The -Christian’s Pattern; or, a Treatise of the Imitation of Christ. -Written originally in Latin by Thomas à Kempis. With a -Preface containing an Account of the Usefulness of this -Treatise. Compared with the original, and corrected throughout. -By John Wesley, M.A.” London: C. Rivington. Of this -work he, at the same time, published two editions,—one in -8vo, 319 pages, with five engravings; and the other in 24mo, -344 pages, with a frontispiece.</p> - -<p>His third publication was a manuscript written by his -father, and was entitled, “Advice to a Young Clergyman. By -a Divine of the Church of England.” 12mo, 76 pages.</p> - -<p>We now bid adieu to Oxford. We have seen Methodism at -its fountain-head; we must hereafter trace it, in its streams of -blessing, all the wide world over. The principles and practices -of Oxford Methodism may easily be gathered from the present -chapter. Nothing has been omitted, nothing exaggerated, -and nothing altered. The system was cradled in a storm, and -more than once, even at Oxford, was in danger of perishing. -At least twice, during Wesley’s absence, it was all but -wrecked; and, from names casually mentioned, we incline<span class="pagenum" id="Page_107">[Pg 107]</span> -to think its permanently established converts were much less -numerous than its timid, time serving backsliders. At all -events, but for the ministry of the two Wesleys, of Whitefield, -Ingham, Hervey, and Gambold, the memory of Oxford -Methodism might, without public loss, have been buried in -oblivion. As it is, no English historian can ignore it. In its -results it is one of the greatest facts in church annals. At -Oxford, it was far from perfect. It was misty, austere, gloomy, -and forbidding; but it was intensely sincere, earnest, and -self denying. Its principles and its aims may substantially -be summed up in the words of Wesley himself, written forty -years afterwards:—</p> - -<p>“Two young men, without a name, without friends, without -either power or fortune, set out from college with principles -totally different from those of the common people, to oppose -all the world, learned and unlearned; and to combat popular -prejudices of every kind. Their first principle directly attacked -all the wickedness; their second, all the bigotry in the world. -Thus they attempted a reformation, not of opinions (feathers, -trifles not worth naming), but of men’s tempers and lives; of -vice in every kind; of everything contrary to justice, mercy, -or truth. And for this it was, that they carried their lives in -their hands; and that both the great vulgar and the small -looked upon them as mad dogs, and treated them as such.”<a id="FNanchor_137" href="#Footnote_137" class="fnanchor">[137]</a></p> - -<p>Let us follow them.</p> -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> -<p><span class="pagenum" id="Page_108">[Pg 108]</span></p> - -<h2 class="nobreak" id="CHAPTER_IV">CHAPTER IV.<br /> - - -<small><i>MISSION TO GEORGIA. 1735‒1737.</i></small></h2> -</div> - -<div class="sidenote">1735 -Age 32</div> - -<p class="dropcap">WESLEY’S father died on the 25th of April, 1735.</p> - -<p>Immediately after that event, the chief of the Oxford -Methodists were widely scattered: Gambold was a clergyman -at Stanton-Harcourt; Ingham became a curate in Essex; -Whitefield, though not ordained, went on an evangelistic tour -to Gloucester, Bristol, and other places;<a id="FNanchor_138" href="#Footnote_138" class="fnanchor">[138]</a> Broughton was -chaplain at the Tower; and the two Wesleys repaired to the -metropolis, where they were the guests of James Hutton, or -rather of James Hutton’s father, in Westminster.</p> - -<p>Mr. Hutton was now in the twentieth year of his age. -At Oxford he had met with the Wesley brothers, and had -invited them to visit him. His father was an ordained clergyman -of the Church of England; but, not being able to take -the oaths at the accession of George I., he had resigned -his Church preferments, and now kept a boarding school in -a house next door to that of Wesley’s brother Samuel. Here, -on Sunday evenings, the venerable man held meetings, at -which he read, and prayed, and sung with penitents; and -here Wesley preached a sermon on “One thing is needful,” -which was the means of converting both James Hutton and -his sister.<a id="FNanchor_139" href="#Footnote_139" class="fnanchor">[139]</a></p> - -<p>Just at this juncture, Dr. John Burton, of Corpus Christi<span class="pagenum" id="Page_109">[Pg 109]</span> -College, Oxford, was evincing great interest in the colonisation -of Georgia. Three years before, he had preached and -published a sermon, with an appendix on the state of the -Georgian settlement. He now met with Wesley in London, -and introduced him to Oglethorpe, who strongly urged the -high church Methodist to undertake a mission to the infant -colony. Wesley took counsel with his brother Samuel; asked -the advice of William Law; and went to Manchester to consult -his friends Clayton and Byrom. Thence he proceeded to -Epworth, and laid the proposal before his widowed mother, -who replied: “Had I twenty sons, I should rejoice if they -were all so employed.”</p> - -<p>On September 8 Dr. Burton wrote to him pressing him -to consent to go. The doctor told him that “plausible and -popular doctors of divinity were not the men wanted for -Georgia; for the ease, luxury, and levity in which they were -accustomed to indulge disqualified them for such a work.” -He and the Georgian trustees wished for men who were “inured -to contempt of the ornaments and conveniences of life, -to bodily austerities, and to serious thoughts;” and such he -considered Wesley.</p> - -<p>Ten days after the date of this letter Wesley accepted -the proposal, and Burton expressed his pleasure, and added, -“You have too much steadiness of mind to be disturbed by -the light scoffs of the idle and profane.”<a id="FNanchor_140" href="#Footnote_140" class="fnanchor">[140]</a> In another long -letter (hitherto unpublished), dated Eton College, September -28, 1735, Dr. Burton, after reminding Wesley that he will -have a fine opportunity for usefulness during the voyage to -Georgia, proceeds to recommend him, on his arrival, to visit -from house to house, and preach everywhere. He tells him -that “some of the colonists are ignorant, and most of them -are disposed to licentiousness.” He adds: “You will find -abundant room for the exercise of patience and prudence, as -well as piety. One end for which we were associated was -the conversion of negro slaves. As yet, nothing has been -attempted in this way; but a door is opened. The Purisburghers -have purchased slaves; they act under our influence; -and Mr. Oglethorpe will think it advisable to begin there. You<span class="pagenum" id="Page_110">[Pg 110]</span> -see the harvest truly is great. With regard to your behaviour -and manner of address, you will keep in mind the pattern of -St. Paul, who became ‘all things to all men that he might -gain some.’ In every case, distinguish between what is -essential and what is merely circumstantial to Christianity; -between what is indispensable and what is variable; between -what is of Divine and what is of human authority. I mention -this, because men are apt to deceive themselves in such cases; -and we see the traditions and ordinances of men frequently -insisted on with more vigour than the commandments of God -to which they are subordinate.”</p> - -<p>This was good advice, and, in Wesley’s case, not unneeded. -Sixteen days after the date of Dr. Burton’s letter, Wesley -embarked, taking with him five hundred and fifty copies of a -treatise on the Lord’s Supper, besides other books,—“the -gift of several Christian friends for the use of the settlers in -Georgia.”<a id="FNanchor_141" href="#Footnote_141" class="fnanchor">[141]</a></p> - -<p>James Edward Oglethorpe was the third son of Sir Theophilus -Oglethorpe, of Godalming, Surrey. At a suitable age -he entered the army, and became secretary and aide-de-camp -to Prince Eugene. In 1722 he succeeded to his father’s -estate, and obtained a seat in parliament, which he retained -nearly thirty years. From the first, he showed himself to be -a steady and faithful friend of humanity. These were days of -harsh government. The gallows was the penalty for petty -thefts; and each year, at least four thousand unhappy men -in Great Britain were immured in prison for the misfortune of -being poor. A small debt was quite enough to expose a -struggling man to a perpetuity of imprisonment; and an indiscreet -bargain doomed many a well-meaning, miserable dupe -to lifelong confinement. Oglethorpe obtained a parliamentary -committee, to inquire into the state of prisons; the result of -which was that a large number of debtors were released from -confinement, and restored to light and to liberty. Being released, -it was a serious question what to do with them.</p> - -<p>It so happened that, though the whole of the eastern seaboard -of America seemed to be already parcelled out among -companies and colonists, there was still remaining a com<span class="pagenum" id="Page_111">[Pg 111]</span>paratively -small strip of country, intervening between South -Carolina and Florida, and situated between the river Alatamaha -on the south and the river Savannah on the north, and -having a sea-coast stretching a distance of sixty or seventy -miles. This strip of land was a wilderness over which -England held only a nominal jurisdiction; but it occurred to -Oglethorpe and his friends to plant in this sunny clime those -children of misfortune whom they had released from prison, -but who were still without food and shelter. Accordingly, on -the 9th of June, 1732, a charter was obtained from George II., -erecting this thin slice of America into the province of Georgia, -and appointing Oglethorpe and twenty other gentlemen (of -whom Dr. Burton was one) trustees to hold the same for a -period of one and twenty years, “in trust for the poor.” The -benevolence of England was aroused. The trustees set an -example of princely liberality by their private subscriptions; -the Bank of England presented a donation of £10,000; an -equal amount was voted by the House of Commons; and the -total sum raised, with but little effort, and almost without -solicitation, was £36,000. Within five months after the signing -of the charter, the first company of emigrants, one hundred -and twenty in number, set sail, with Oglethorpe as their commander, -and the Rev. Henry Herbert, a clergyman of the -Established Church, as their minister. At the commencement -of the month of February, 1733, the colonists reached the high -bluff on which Savannah is now erected, and encamped near -the edge of the river. The streets of the intended town were -laid out with the greatest regularity; and the houses were to -be constructed on one model,—each a frame of sawn timber, -measuring sixteen feet by twenty-four, its sides to be enclosed -with unplaned boards, and its floor to be of rough deals, and -its roof of shingle. Each freeholder was allotted fifty acres -of ground, five of which were near Savannah, and the remaining -forty-five farther off. Thus began the commonwealth of -Georgia. The humane reformer of prison life was already -the father of a state. A large number of Indians met him to -make an alliance with his colony; the meeting was friendly; -to each chief he gave a laced coat, a hat, and a shirt; and -to their attendants gunpowder, bullets, linen, tobacco, pipes, -tape, and eight kegs of rum, to carry home as presents to<span class="pagenum" id="Page_112">[Pg 112]</span> -their respective towns. In a letter, dated June 9, 1733, -Oglethorpe states that a door was opened for the conversion -of the Indians; and nothing seemed to be wanting but a -minister who understood their language: in action and expression, -they were masters of eloquence, and many of their -speeches were equal to those which scholars most admire in -the Greek and Roman writings.<a id="FNanchor_142" href="#Footnote_142" class="fnanchor">[142]</a></p> - -<p>The next company of emigrants belonged to a different -class. About a year before the charter for the Georgian -colony was granted, a remarkable revival of religion took -place at Saltzburg, in Germany. By merely reading the -Bible, above twenty thousand people were led to renounce -Popery and to embrace the Reformed religion. The popish -priests complained to the Archbishop of Saltzburg that these -Protestant converts assembled in various places, and sang -hymns and offered prayers. The archbishop published an -edict prohibiting such assemblies, upon pain of fines, corporal -punishments, and even death itself. The new converts, however, -still assembled as before; and now his serene highness -the archbishop let loose his partisans, and commenced a murderous -persecution, which drove thousands of innocent, unoffending, -godly people into exile. Numbers were dragged -to prison; some were led about with ropes round their necks; -others had their hands so tightly tied with cords behind their -backs that the blood spurted from their finger ends. The -archbishop’s soldiers struck some of them in the face with -their fists, calling them “heretic dogs and hell-hounds.” One -poor fellow was fined seventy florins for singing a Protestant -psalm of praise. Protestant preachers were called “murderers, -buffle-heads, and children of the devil;” and the Protestant -doctrine was stigmatised as “faith for swine and -stinking goats.” Every one who embraced Luther’s doctrines -“would be roasted in hell;” and the moment any one read -his books the reader “became an offering to the devil.”<a id="FNanchor_143" href="#Footnote_143" class="fnanchor">[143]</a></p> - -<p>What was the result? The Society for the Propagation of -the Gospel in Foreign Parts heard of these poor persecuted<span class="pagenum" id="Page_113">[Pg 113]</span> -Protestants, and proposed to them to emigrate to Georgia. -Thousands of them had fled from Saltzburg; and others were -still in prison there, fed with bread and water, and employing -themselves in praying and singing psalms. Large numbers -were taken into service by Protestants at Augsburg and other -places; and one section of the fugitives embraced the proposal -just mentioned, and on October 31, 1733, set out for Georgia. -After a discourse, prayer, and benedictions, and well supplied -with Bibles, hymns, catechisms, and books of devotion, they -began their pilgrimage, one wagon conveying all the chattels -that they had, and two others their feebler companions and their -little ones. We need not stop to tell the charities that cheered -them on their journey,—how they entered Frankfort, two by -two, in solemn procession, singing sacred songs,—and how -they were joined at Rotterdam by the preachers Bolzius and -Gronau, both disciplined in piety at the Orphan House of -Professor Francke. Six days brought them to Dover, where -several of the Georgian trustees met them and provided for -their wants; and on January 8, 1734, they set sail, singing -the “Te Deum” and praising God with both lips and -hearts.</p> - -<p>The Saltzburghers arrived in Georgia in the month of March, -met with Oglethorpe, and chose a settlement twenty-one miles -from Savannah, where there were “rivers, little hills, clear -brooks, cool springs, a fertile soil, and plenty of grass.” At -Charlestown, where they first landed, they ascertained that in -the province of Carolina there were thirty thousand negroes, all -of them slaves, working six days in the week for their owners -without pay, and allowed to work on the Sundays for themselves. -Near Savannah, they found a beautiful garden of ten -acres, already planted with thriving orange-trees, olives, mulberries, -figs, peaches, cabbages, peas, and pulse. The spot -which they had chosen as their settlement, and to which they -gave the name of Ebenezer, was surrounded by vast forests -of cedars, walnuts, cypresses, and oaks, with wild vines running -to the top of the highest trees. As to game, there -were eagles, turkeys, roebucks, goats, deer, wild cows, horses, -hares, partridges, and buffaloes without number. The Saltzburghers -built tents made of the bark of trees, constructed -roads and bridges, set up religious services, were furnished<span class="pagenum" id="Page_114">[Pg 114]</span> -with domestic utensils and with cattle, and were soon a prosperous -community.</p> - -<p>In April Oglethorpe returned to England, bringing with -him Tomo-chichi and other Indians, to invigorate the confidence -of England in the destiny of Georgia. Parliament -continued its benefactions, the king expressed interest in a -province which bore his name, and the youngest child of -England’s colonial enterprise won universal favour.</p> - -<p>The next company of emigrants were a number of Scotch -Highlanders, who founded New Inverness, in Darien; the next -a number of Moravians, of whom more anon; and the next after -that, the company with whom Wesley sailed. Wesley’s predecessor -in Georgia was the Rev. Samuel Quincy,<a id="FNanchor_144" href="#Footnote_144" class="fnanchor">[144]</a> a native of -Massachusetts, but educated in England. Mr. Quincy wishing -to return to England, the Society for the Propagation of the -Gospel in Foreign Parts sent Wesley as his successor, at a -salary of £50 a year.<a id="FNanchor_145" href="#Footnote_145" class="fnanchor">[145]</a> The chief object in founding the colony -was to grow flax and hemp, to breed silkworms, and to raise -raw silk.<a id="FNanchor_146" href="#Footnote_146" class="fnanchor">[146]</a> The common seal of the corporation had on one -side a group of silkworms at their toils, with the motto, <i>Non -sibi, sed aliis</i>; and on the other, two figures reposing on urns, -emblematic of the boundary rivers; and between them the -genius of “Georgia Augusta,” with the cap of liberty on her -head, a spear in one hand, and the horn of plenty in the other. -It must be added that in this young community ardent spirits -were prohibited, and the introduction of slavery forbidden.</p> - -<p>The Transatlantic colonies existing in 1735 were nothing -more than a mere fringe skirting the eastern coast of that vast -continent. The Spaniards were in Florida; the English in -Georgia, the Carolinas, Virginia, Maryland, Pennsylvania, and -New England; and the French in Canada. This was all. -Excepting these few feeble colonial settlements, the whole of -the immense American continent—which, measuring from -New York to California, and from Lake Superior to New -Orleans, extends in one direction 3300 miles and in the other -1300 miles—was one vast, rich, but uncultivated wilderness, the -home of myriads of birds and beasts, and sparsely inhabited<span class="pagenum" id="Page_115">[Pg 115]</span> -by savage Indians. Bancroft enumerates above forty Indian -tribes, or nations, embracing about 180,000 souls, whose wigwams -and hunting grounds were all situated on the eastern -side of the Mississippi. The men were warriors, and the -women labourers. Their education was acquired solely in -the school of nature, and their chief almanac was the flight -of birds, announcing the progress of the seasons. They -kept no herds, and were never shepherds, but depended for -their food on the chase, the fisheries, and a little farming. -Their scanty clothing was made of skins, and their feet protected -by soft mocassins. Their principal ornaments were -strings of shells, the fairest feathers of the turkey, the skin -of the rattlesnake, and an enemy’s scalp. Their skins were -oft tattooed; and, when making visits, they painted themselves -gloriously, delighting especially in vermilion. They -worshipped an unseen power pervading everything, which -they called the Great Spirit, and had their sorcerers, medicine -men, and prophets. Faith in the spirit world, as revealed by -dreams, was universal; and festivals in honour of the dead -were frequent.</p> - -<p>What became of these Indians? and where are their descendants? -To answer these questions would be to pass -through scenes of horror without a parallel, and to write a -history of blood.</p> - -<p>Such was America in 1735. What is it now, and what is -likely to be its future? Who could have imagined that, in -one hundred and thirty years, this huge wilderness would be -transformed into one of the greatest nations upon earth; and -that the Methodism, begun at Savannah, would pervade the -continent, and, ecclesiastically considered, become the mightiest -power existing? But we must now return to Wesley and -his Georgian mission.</p> - -<p>In a letter, dated October 10, 1735, Wesley gives his -reasons for going to Georgia. He writes:—</p> - -<div class="blockquote"> - -<p>“My chief motive is the hope of saving my own soul. I hope to learn -the true sense of the gospel of Christ by preaching it to the heathen. -They have no comments to construe away the text; no vain philosophy -to corrupt it; no luxurious, sensual, covetous, ambitious expounders to -soften its unpleasing truths. They have no party, no interest to serve, -and are therefore fit to receive the gospel in its simplicity. They are as -little children, humble, willing to learn, and eager to do, the will of God.</p> - -<p><span class="pagenum" id="Page_116">[Pg 116]</span></p> - -<p>“A right faith will, I trust, by the mercy of God, open the way for a -right practice; especially when most of those temptations are removed -which here so easily beset me. It will be no small thing to be able, without -fear of giving offence, to live on water and the fruits of the earth. -An Indian hut affords no food for curiosity, no gratification of the desire -of grand, or new, or pretty things. The pomp and show of the world -have no place in the wilds of America.</p> - -<p>“Further: I hope from the moment I leave the English shore, under -the acknowledged character of a teacher sent from God, there shall be no -word heard from my lips but what properly flows from that character; -and the same faithfulness I hope to show in dispensing my Master’s -goods, if it please Him to send me to those who, like His first followers, -have all things common. What a guard is here against that root of evil, -the love of money, and all the vile attractions that spring from it!</p> - -<p>“I then hope to know what it is to love my neighbour as myself, and -to feel the powers of that second motive to visit the heathens, even the -desire to impart to them what I have received,—a saving knowledge of -the gospel of Christ. I have been a grievous sinner from my youth up, -and am yet laden with foolish and hurtful desires; but I am assured, if I -be once converted myself, God will then employ me both to strengthen -my brethren, and to preach His name to the gentiles.</p> - -<p>“I cannot hope to attain the same degree of holiness here, which I -may there. I shall lose nothing I desire to keep. I shall still have food -to eat, and raiment to put on; and, if any man have a desire of other -things, let him know that the greatest blessing that can possibly befall -him is, to be cut off from all occasions of gratifying those desires which, -unless speedily rooted out, will drown his soul in everlasting perdition.”<a id="FNanchor_147" href="#Footnote_147" class="fnanchor">[147]</a></p> -</div> - -<p>Exception may fairly be taken to some of the sentiments -contained in this letter. The Indians were not the docile -children that Wesley imagined; nor is it true that life in -heathendom is more favourable to the attainment of holiness -than life in Christendom: but we neither have space nor wish -to criticise Wesley’s views, our chief object being to represent -him as he represents himself.</p> - -<p>Wesley went on board the <i>Simmonds</i>, off Gravesend, on -October 14, 1735; and, the day following, he wrote a characteristic -letter, (probably his last before leaving the English -waters,) to his brother Samuel, who was now head master of -the school at Tiverton. After telling him that, two days -before, he had presented to the queen his father’s “Dissertations -on the Book of Job,” and had received “many good -words and smiles,” he continues:—</p> - -<p><span class="pagenum" id="Page_117">[Pg 117]</span></p> - -<div class="blockquote"> - -<p>“Elegance of style is not to be weighed against purity of heart; therefore, -whatever has any tendency to impair that purity is not to be -tolerated, much less recommended, for the sake of that elegance. But of -this sort are most of the classics usually read in great schools: many of -them tending to inflame the lusts of the flesh, and more to feed the lust -of the eye and the pride of life. I beseech you therefore, by the mercies -of God, who would have us holy as He is holy, that you banish all such -poison from your school; and that you introduce, in their place, such -Christian authors as will work together with you in building up your -flock in the knowledge and love of God. For assure yourself, dear -brother, you are even now called to the converting of heathens as well as -I. So many souls are committed to your charge by God, to be prepared -for a happy eternity. You are to instruct them, not only in the beggarly -elements of Greek and Latin; but much more, in the gospel. You are to -labour with all your might to convince them, that Christianity is not a -negation, or an external thing, but a new heart, a mind conformed to -that of Christ, ‘faith working by love,’”<a id="FNanchor_148" href="#Footnote_148" class="fnanchor">[148]</a></p> -</div> - -<p>Two days after writing the above, Wesley, in order to -converse with his German fellow-passengers, began to study -that language; and three days later, believing that self-denial -might be helpful to his piety, he wholly left off the use -of flesh and wine, and confined himself to a vegetable diet, -chiefly rice and biscuit. This he continued during the whole -of his residence in Georgia; but on his return to England, for -the sake of some who thought he made it a point of conscience, -he resumed his former mode of living, and practised -it to the end of life, except during a two years’ interim, when -he again became vegetarian and teetotaler, because Dr. -Cheyne assured him that this was the only way to “be free -from fevers.”<a id="FNanchor_149" href="#Footnote_149" class="fnanchor">[149]</a></p> - -<p>Wesley is on board—who are the chief of his fellow -voyagers? His brother Charles, Benjamin Ingham, James -Edward Oglethorpe, Charles Delamotte, and David Nitschmann. -Two others had intended going, namely, Westley -Hall and Matthew Salmon; and both had been recently -ordained with reference to the Georgian mission. At the last -moment, however, Salmon’s friends pounced upon him, and sent -him, almost forcibly, to his parental home in Cheshire; while -Hall, who had actually hired a coach to carry him and his -wife (Wesley’s sister) to Gravesend, where the ship was lying,<span class="pagenum" id="Page_118">[Pg 118]</span> -received, as he was about to start, the intelligence that his -family were not only opposed to his embarking, but had procured -him a Church benefice. This so changed his missionary -views and feelings, that he instantly countermanded the order -for the coach, put aside all his luggage and preparations for -the mission, and, hastening to General Oglethorpe, told him -he had resolved not to go.<a id="FNanchor_150" href="#Footnote_150" class="fnanchor">[150]</a></p> - -<p>Of Charles Wesley nothing need be said; his fame is -everywhere. Benjamin Ingham was a young Yorkshireman, -twenty-three years of age, and, for the last three months, -had been preaching in the villages surrounding the metropolis -with singular success. “Fast, and pray,” wrote Wesley at -the beginning of September: “fast and pray; and then send -me word whether you dare go with me to the Indians.” -Ingham at first thought there were heathens enough at home; -but, a fortnight after, he acceded to Wesley’s proposal; and, -with as pure and devoted a heart as ever throbbed in -missionary’s bosom, away he went to convert the Indians in -America.</p> - -<p>Oglethorpe has been already mentioned. Suffice it to add, -that though chivalrous in the highest degree, and the very soul -of benevolence and honour,—though brave and loyal, and full -of enthusiastic feeling,—he was irascible and sometimes rash, -talkative, tinged with vanity, and somewhat boastful. Like -many other public men, he became the victim of unmerited -censure and injudicious praise. The last thirty years of his life -were chiefly spent in the society of literary and learned men. -He died in 1785; and Hannah More, in a letter dated a year -before his death, spoke of him thus: “He is much above -ninety years old, and the finest figure you ever saw. He perfectly -realises all my ideas of Nestor. His literature is great, -his knowledge of the world extensive, and his faculties as -bright as ever. He is quite a <i>preux chevalier</i>, heroic, romantic, -and full of the old gallantry.”</p> - -<p>Charles Delamotte was a young man of twenty-one, the son -of a Middlesex magistrate; and was so attached to Wesley, -that when he heard he was about to embark for Georgia he -determined to go with him, and to act as his servant. His<span class="pagenum" id="Page_119">[Pg 119]</span> -father, naturally enough, strongly objected, and offered to -settle him in a handsome business; but the youth was obstinate, -and after obtaining a partial consent from his parents and -family, set sail with Wesley, lived with him, served under him -as a son in the gospel, did much good, and endured great hardships -for the sake of Christ. On his return to England, he -became a Moravian, settled at Barrow-upon-Humber, where -he spent a long life of piety and peace, and died in 1796.<a id="FNanchor_151" href="#Footnote_151" class="fnanchor">[151]</a></p> - -<p>David Nitschmann was born in Moravia, and was now in -the sixtieth year of his age. In 1720 a remarkable revival of -religion took place in the town where David lived; but, by -the intervention of the Jesuits, the meetings of the new converts -were prohibited, and many who attended them were -imprisoned in stables, cellars, and other offensive places. A -police officer entered Nitschmann’s house, where one hundred -and fifty of these godly people were assembled, and seized -all the books within his reach. The congregation at once -struck up a stanza of one of Luther’s hymns:—</p> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent0">“If the whole world with devils swarmed,</div> - <div class="verse indent2">That threatened us to swallow,</div> - <div class="verse indent0">We will not fear, for we are armed,</div> - <div class="verse indent2">And victory will follow.”</div> - </div> -</div> -</div> - -<p>Twenty persons, including David, all heads of respectable -families, were arrested and sent to gaol. For three -days David was deprived of food, and was so cruelly ironed -that the blood spurted from his nose and mouth, and oozed -from his very pores. After some time, he escaped from his -horrid dungeon, and fled for safety to his Moravian friends at -Herrnhut. David was now a Moravian bishop, and, accompanied -by about thirty Moravians, was on his way to visit the -congregations of the Brethren in Georgia.</p> - -<p>Such were the chief of Wesley’s fellow voyagers. As already -stated, they embarked at Gravesend on October 14, -1735; but it was not until December 10 that they fairly -started.<a id="FNanchor_152" href="#Footnote_152" class="fnanchor">[152]</a> First of all, they encountered a storm in the Downs;<span class="pagenum" id="Page_120">[Pg 120]</span> -then, on arriving at Cowes, they had to await the man-of-war -that was to be their convoy.</p> - -<p>The rules which Wesley and his friends observed during -their long voyage were as follows:—From four in the morning -till five, they employed in private prayer. From five to seven, -they read the Bible together, carefully comparing what they -read with the writings of the earliest ages. At seven, they -breakfasted. At eight, they had public prayers and expounded -the lesson. From nine to twelve, Wesley usually learned -German, Delamotte studied Greek and navigation, Charles -Wesley wrote sermons, and Ingham gave instruction to the -twelve children on board. At twelve, they met together for -mutual prayer, and to report progress. About one, they -dined; and from the time of dinner till four in the afternoon, -they read or spoke to certain of the passengers of whom they -had respectively taken charge. At four, they had evening -prayers, and either expounded the lesson, or catechized and -instructed the children in the presence of the congregation. -From five to six was again spent in private prayer. From -six to seven they read, each in his own cabin, to three different -detachments of the English passengers, of whom about eighty -were on board. At seven, Wesley joined the Moravians in -their public service; while Ingham read, between the decks, -to as many as desired to hear. At eight, the four faithful -friends met in private to exhort and instruct each other; and, -between nine and ten, they went to bed without mats and -blankets, where neither the roaring of the sea nor the rocking -of the ship could rob them of refreshing rest.<a id="FNanchor_153" href="#Footnote_153" class="fnanchor">[153]</a></p> - -<p>While detained at Cowes, Wesley, after careful instruction, -baptized four unbaptized Quakers.<a id="FNanchor_154" href="#Footnote_154" class="fnanchor">[154]</a> Charles Wesley, being -known to the minister of the town, preached several times in -the parish church to large congregations; and, in the house of -a poor woman, read to the crowds which flocked to hear him. -In other respects also their detention was productive of good;<span class="pagenum" id="Page_121">[Pg 121]</span> -for a gentleman who scoffed at religion left the ship; the -second mate, who was an insolent and ill natured fellow, was -expelled; and a young man was received on board, who, for -his piety, had been turned adrift by his rich parents, and had -been praying incessantly that he might be directed to a place -where he could have the advantage of public prayers and the -holy sacrament.</p> - -<p>On November 3, while walking in the Isle of Wight, the -four friends agreed upon the following resolutions, which they -solemnly subscribed:—</p> - -<div class="blockquote"> - -<p>“<span class="smcap">In</span> the name of God, Amen! We, whose names are underwritten, -being fully convinced that it is impossible, either to promote the work of -God among the heathen, without an entire union among ourselves, or that -such a union should subsist, unless each one will give up his single judgment -to that of the majority, do agree, by the help of God:—first, that -none of us will undertake anything of importance without first proposing -it to the other three;—secondly, that whenever our judgments differ, any -one shall give up his single judgment or inclination to the others;—thirdly, -that in case of an equality, after begging God’s direction, the matter shall -be decided by lot.</p> - -<p class="psig"> -<span class="smcap">John Wesley</span>,<br /> -<span class="smcap">Charles Wesley</span>,<br /> -<span class="smcap">Benjamin Ingham</span>,<br /> -<span class="smcap">Charles Delamotte</span>.”<a id="FNanchor_155" href="#Footnote_155" class="fnanchor">[155]</a><br /> -</p> -</div> - -<p>Of the Moravians on board, Ingham, in a long letter to his -mother, wrote as follows:—“They are a good, devout, peaceable, -and heavenly-minded people; and almost the only -time you know they are in the ship is when they are harmoniously -singing the praises of the great Creator, which -they constantly do twice a day. Their example was very -edifying. They are more like the primitive Christians than -any church now existing, for they retain both the faith, practice, -and discipline delivered by the apostles. They have -regularly ordained bishops, priests, and deacons. Baptisms, -confirmation, and the eucharist are duly administered. Discipline -is strictly exercised, without respect of persons. They -all submit themselves to their pastors in everything. They -live together in perfect love and peace, having for the present -all things common. They are more ready to serve their<span class="pagenum" id="Page_122">[Pg 122]</span> -neighbours than themselves. In business they are diligent, -in all their dealings strictly just; and in everything they -behave themselves with meekness, sweetness, and humility.”</p> - -<p>From the same letter we learn that, on October 18, -Wesley and Ingham began to read the Old Testament together; -and, at the rate of between nine and ten chapters daily, -finished it before they arrived at Georgia. On the day -following, Wesley commenced preaching without notes; and -during the passage, in a series of sermons, he went through -the whole of our Saviour’s sermon on the mount, and, every -sabbath, had a weekly sacrament.</p> - -<p>The voyage, from Cowes to the Savannah river, was made -in fifty-seven days. Oglethorpe seems to have acted with -great kindness. On one occasion, when some of the officers -and gentlemen on board took liberties with Wesley and his -friends, Oglethorpe indignantly exclaimed, “What mean you, -sirs? Do you take these gentlemen for tithe-pig parsons? -They are gentlemen of learning and respectability. They -are my friends, and whoever offers an affront to them insults -me.”<a id="FNanchor_156" href="#Footnote_156" class="fnanchor">[156]</a> This was quite enough, and, ever after, the poor -Methodists were treated with respect. Oglethorpe was irritable, -but noble-hearted and generous. Wesley, hearing an -unusual noise in the general’s cabin, entered to inquire the -cause; on which the angry soldier cried: “Excuse me, Mr. -Wesley; I have met with a provocation too great to bear. -This villain, Grimaldi, an Italian servant, has drunk nearly -the whole of my Cyprus wine, the only wine that agrees with -me, and several dozens of which I had provided for myself. -But I am determined to be revenged. The rascal shall be -tied hand and foot, and be carried to the man-of-war; for I -never forgive.” “Then,” said Wesley with great calmness, -“then I hope, sir, you never sin.” Oglethorpe was confounded, -his vengeance was gone, he put his hand into his pocket, -pulled out a bunch of keys, and threw them at Grimaldi, -saying, “There, villain! take my keys, and behave better for -the future.”<a id="FNanchor_157" href="#Footnote_157" class="fnanchor">[157]</a></p> - -<p>The voyage to Georgia was not without danger. On the -17th of January, the sea broke over the ship, and, shaking<span class="pagenum" id="Page_123">[Pg 123]</span> -it from stem to stern, brought down the mainyard upon -the decks, and dashed through the cabin windows. Six -days after, an immense wave vaulted over Wesley’s head, -and drenched him to the skin. Two days later, the winds -roared, and the ship rocked to and fro with the utmost -violence. The sea sparkled and smoked as if on fire, and -the air literally blazed with lightning. The mainsail was -torn to tatters, and the companion swept away.<a id="FNanchor_158" href="#Footnote_158" class="fnanchor">[158]</a> Just at -the time this occurred, the Moravians were engaged in their -evening service, and were singing a psalm of praise. As usual, -Wesley was with them. The English passengers began screaming; -but the Germans calmly continued singing. Wesley was -struck with this, and asked one of them, after the service was -concluded, “Were you not afraid?” He answered, “I thank -God, no.” Wesley asked again, “But were not your women -and children afraid?” “No,” replied the Moravian, “our -women and children are not afraid to die.” From the -Moravians Wesley went among the terror-struck English, and -pointed out the difference between him that feareth God and -him that feareth Him not; and then concludes his account of -the storm by saying, “This was the most glorious day which -I had ever seen.” Eleven days after, on February 5, 1736, -they safely cast anchor in the Savannah river, and were welcomed -by the firing of cannon, and by all the freeholders, constables, -and tithingmen, presenting arms; while Oglethorpe’s -first act was to give orders to provide materials to build a -church.<a id="FNanchor_159" href="#Footnote_159" class="fnanchor">[159]</a></p> - -<p>Savannah was now a town of about forty houses,<a id="FNanchor_160" href="#Footnote_160" class="fnanchor">[160]</a> standing -on a flat bluff, rising forty or fifty feet above the crescent -river flowing at its base. On the eastern side of the town -was a swamp, on the west a wood, and on the south a forest of -pines, fourteen miles in length. The principal buildings were a -courthouse, which served also for a church, a log-built prison, a -storehouse, a public mill for grinding corn, and a residence -for the trustees’ steward. All the houses were of the same -size. There were still standing the four beautiful pines, under -which Oglethorpe encamped when he landed with the first<span class="pagenum" id="Page_124">[Pg 124]</span> -settlers, and which for nearly a twelvemonth he used as a -sleeping place. At the distance of about half a mile was a -small Indian town, in which large numbers of the Creek nation -were occasionally accustomed to assemble. The climate was -exceedingly salubrious, the land rich, and the water good.<a id="FNanchor_161" href="#Footnote_161" class="fnanchor">[161]</a> -Every male emigrant was allowed a watch coat, a musket, a -bayonet, a hatchet, a hammer, a hand saw, a shovel, a hoe, a -gimlet, a knife, an iron pot, a pair of pothooks, and a frying-pan: -also for his maintenance, during the first year, 312 lbs. -of beef or pork, 104 of rice, 104 of Indian corn or peas, 104 -of meal, one pint of strong beer per day, 52 quarts of -molasses, 16 lbs. of cheese, 12 of butter, eight oz. of -spice, 12 lbs. of sugar, four gallons of vinegar, 24 lbs. of salt, -12 quarts of lamp oil, one lb. of cotton thread, and 12 lbs of -soap. Proportionate allowances were made to women and -children.<a id="FNanchor_162" href="#Footnote_162" class="fnanchor">[162]</a> Such facts will help the reader to imagine the kind -of home and society which Wesley had in Georgia.</p> - -<p>The only other towns in Georgia, even when Wesley came -back to England, were Frederica, in St. Simon’s Island, one -hundred miles south of Savannah; Darien, the settlement of the -Scotch Highlanders, at a distance of about eighty miles; New -Ebenezer, consisting of sixty huts, nineteen miles; Highgate -and Hampstead, with fourteen families, four or five miles southwest, -and Thunderbolt, with three families, six miles southeast. -Such were the English settlements in Georgia. All the -rest of that large territory was woods, swamps, and prairies, -the home of savage Indians, and of savage beasts. The -Georgian Indians had no literature, no religion, and no civil -government. Every one did what was right in his own eyes; -and, if his neighbour felt aggrieved, he would warily do his -best to shoot him, scalp him, or cut off his ears. All of them, -except perhaps the Choctaws, were gluttons, drunkards, -thieves, and liars; implacable, unmerciful, murderers of -fathers, murderers of mothers, murderers of their own children. -Husbands, strictly speaking, the women had none, for the men -left their so called wives at pleasure; and the wives, in return -for such desertion, would cut the throats of all the children<span class="pagenum" id="Page_125">[Pg 125]</span> -they had had by their faithless swains. The Choctaws possessed -a large extent of land, eight or nine hundred miles -west of Savannah, had many well inhabited towns, and six -thousand warriors. The Chicasaws, dwelling among meadows, -springs, and rivers, six or seven hundred miles in the interior, -had ten towns, and about nine hundred fighting men,—all of -them eating, drinking, and smoking almost day and night, -extremely indolent except in war, and torturing and burning -their prisoners with the most fiendish cruelty. The Cherokees -lived in a mountainous, fruitful, and pleasant country, three or -four hundred miles from Savannah, had fifty-two towns, and -above three thousand men of war. The Uchees had only one -small town, near two hundred miles distant from the Savannah -settlement, and were hated by most and despised by all the -other Indian tribes, for their cowardice and superlative diligence -in thieving. The Creeks were located at a distance of -about four hundred miles, had a well watered country, and -fifteen hundred fighting men, and, of all the Indians, were the -most infected with the insatiate love of drink, as well as other -European vices. In such a country John Wesley lived, from -February 5, 1736, to December 2, 1737.</p> - -<p>One of the first to meet Wesley on the shores of Georgia -was the well known Moravian elder, August Gottlieb Spangenberg. -Wesley asked his advice how to act in his new -sphere of labour. Spangenberg replied, “My brother, I must -first ask you one or two questions. Have you the witness -within yourself? Does the Spirit of God bear witness with -your spirit, that you are a child of God?” Wesley was surprised -at such questions. They were new to him. He was at -a loss how to answer. Spangenberg continued, “Do you know -Jesus Christ?” This was easier, and Wesley answered, “I -know He is the Saviour of the world.” “True,” said Spangenberg; -“but do you know He has saved <i>you</i>?” Wesley -was again perplexed, but answered, “I hope He has died to -save me.” Spangenberg only added, “Do you know yourself?” -Wesley replied, “I do.” An odd conversation, leaving -Spangenberg in doubt respecting the real conversion of -the Oxford priest, and leading Wesley to think of doctrines -which took him more than the next two years to understand.</p> - -<p>Nine days after his arrival, Wesley and his friends were<span class="pagenum" id="Page_126">[Pg 126]</span> -visited by Tomo-Chichi (whom Oglethorpe had brought to -England some time before) and half-a-dozen other Indians. -Informed of their arrival, the young clergymen met them -in their gowns and cassocks. The chief bid them welcome, -said he would assemble the great men of his nation, and -expressed a wish that they would teach his children; while -his wife gave them a jar of milk, as emblematic of her -wish that they might feed the Indians with milk, for they -were but children, and a jar of honey, with the hope that the -missionaries would be sweet to them.<a id="FNanchor_163" href="#Footnote_163" class="fnanchor">[163]</a></p> - -<p>Ingham and Charles Wesley went off with Oglethorpe to -lay out the town of Frederica; and Wesley and Delamotte, -having no house of their own to live in, lodged, during the first -month, with Spangenberg, Nitschmann, and other Moravian -friends. Thus, from morning to night, were they mixed up -with these godly people, and had ample opportunity to observe -their spirit and behaviour. Wesley writes: “They were always -employed, always cheerful themselves, and in good humour -with one another; they had put away all anger, and strife, and -wrath, and bitterness, and clamour, and evil speaking; they -walked worthy of the vocation wherewith they were called, -and adorned the gospel of our Lord in all things.” Wesley -was present at the election and ordination of Anton Seifart<a id="FNanchor_164" href="#Footnote_164" class="fnanchor">[164]</a> -as a bishop for Georgia, the simplicity and solemnity of the -service making him almost forget the seventeen hundred years -between, and imagine himself in one of those assemblies where -form and state were not, but Paul the tentmaker or Peter -the fisherman presided, with the demonstration of the Spirit -and of power. Who can estimate the influence of such intercourse -in moulding the subsequent character and life of this -inquiring missionary?</p> - -<p>Mr. Quincy, Wesley’s predecessor, having now removed to -Carolina, Wesley took possession of the wood-built rectory, -and, on March 7th, commenced his ministry at Savannah -by preaching a sermon from 1 Corinthians xiii. 3, in which -he introduced two death-bed scenes,—that of his father at -Epworth, and another which he had witnessed at Savannah, -and which was “a spectacle worthy to be seen of God and<span class="pagenum" id="Page_127">[Pg 127]</span> -angels and men.”<a id="FNanchor_165" href="#Footnote_165" class="fnanchor">[165]</a> He officiated at nine in the morning, at -twelve, and again in the afternoon;<a id="FNanchor_166" href="#Footnote_166" class="fnanchor">[166]</a> and announced his design -to administer the sacrament on every Sunday and on every -holiday.</p> - -<p>A few days subsequent to this, writing to his mother, he -remarked:—“We are likely to stay here some months. The -place is pleasant beyond imagination, and exceeding healthful. -I have not had a moment’s illness of any kind since I -set my foot upon the continent; nor do I know any more than -one of my seven hundred parishioners who is sick at this time. -Many of them indeed are, I believe, very angry already; for -a gentleman, no longer ago than last night (March 17), made -a ball; but the public prayers happening to begin about the -same time, the church was full, and the ballroom so empty -that the entertainment could not go forward. I should be -heartily glad if any poor and religious men or women of -Epworth or Wroote would come over to me. General Oglethorpe -would give them land enough, and provisions gratis, -till they could live on the produce of it.”<a id="FNanchor_167" href="#Footnote_167" class="fnanchor">[167]</a></p> - -<p>Wesley, in this letter, evidently considers the whole of the -Georgian settlements as his parish; for, so far from Savannah -having at this time a population of seven hundred souls, there -was scarcely that number in the whole of the settlements put -together. Georgia was his parish; for, Mr. Quincy being gone, -he was the only minister of the Church of England inducted -into ministerial work in the Georgian territory. Charles -Wesley was Oglethorpe’s secretary; and though Benjamin -Ingham had gone with a few colonists to where Frederica was -to stand, Frederica itself as yet did not exist. Besides, Ingham’s -visit was intended to be but temporary, his mind being -fully fixed upon a mission to the Indians. Indeed, this was -Wesley’s purpose also. Their only object in quitting England -was, not to preach to the colonists, but to the Indians; and -the reason why Wesley had begun to preach to the English -at Savannah was because Mr. Quincy, the minister of the -English, had left the colony, and they were now as sheep -without a shepherd; and also because, through the French on<span class="pagenum" id="Page_128">[Pg 128]</span> -the one hand and the Spaniards on the other, the Indians -were at present in great confusion, and had become so excited -by French and Spanish plots and treachery that it was not -only dangerous to go among them, but, as Tomo-Chichi told -Wesley and his friends at the interview already mentioned, -they seemed determined not to hear “the great word” -which the white man had to teach.<a id="FNanchor_168" href="#Footnote_168" class="fnanchor">[168]</a> In these two facts we -find the reason, and the only reason, why Wesley’s object in -going to Georgia was not fulfilled; and why, instead of -preaching to the Indians in the woods, he spent his time in -preaching to the English at Savannah.</p> - -<p>The commencement of Wesley’s ministry was auspicious. -A fortnight after preaching his first sermon, he wrote to his -brother Charles as follows: “I have hitherto no opposition at -all; all is smooth, and fair, and promising. Many seem to -be awakened; all are full of respect and commendation. We -cannot see any cloud gathering. But this calm cannot last: -storms must come hither, too; and let them come, when we -are ready to meet them.”<a id="FNanchor_169" href="#Footnote_169" class="fnanchor">[169]</a></p> - -<p>Wesley had lived so long in the tempest of opposition that -it is no wonder he felt it strange to find himself in the midst -of an unbroken calm, surrounded by nothing but “respect and -commendation.” This was a new experience, but it was soon -ended.</p> - -<p>Charles Wesley and Ingham were already in hot water at -Frederica, and the latter hurried off to Savannah for advice. -It was only three weeks since Wesley had there commenced -his ministry; yet he had already established daily morning -and evening public prayers, and a weekly communion; he had -also formed a society, which met on Wednesday, Friday, and -Sunday nights, to read and pray and sing psalms together; -and Delamotte had begun to teach a few orphan children.<a id="FNanchor_170" href="#Footnote_170" class="fnanchor">[170]</a> -This was a vigorous beginning, but now Wesley and Delamotte -had to hasten to Frederica, leaving Ingham to supply -their place in the best way he could.</p> - -<p>Charles had been baptizing children by trine immersion, and -endeavouring to reconcile scolding women. Some of these<span class="pagenum" id="Page_129">[Pg 129]</span> -termagants had prejudiced Oglethorpe against him, and -the poor secretary was now treated with coldness, and even -charged with mutiny. A woman, whose husband had been -put into confinement, blamed him for being the cause of it, -and threatened to be revenged upon him, by “exposing his -d—— d hypocrisy and his prayers four times a day by beat -of drum.”<a id="FNanchor_171" href="#Footnote_171" class="fnanchor">[171]</a> While all the others were provided with boards -to sleep upon, he was left to sleep upon the ground. His -few well-wishers became afraid to speak to him, and even his -washerwoman refused in future to wash his linen.</p> - -<p>Wesley and Delamotte left Savannah on April 4, and returned -on April 20; having spent ten days on the voyage, -and six in settling the miserable squabbles that had sprung up -among the palmetto huts of Frederica.</p> - -<p>On the day of his arrival, Wesley wrote to Oglethorpe as -follows:—</p> - -<div class="blockquote"> -<p class="psig"> -“<span class="smcap">Savannah</span>, <i>April 20, 1736</i>.<br /> -</p> - -<p>“<span class="smcap">Savannah</span> never was so dear to me as now. I found so little either -of the form or power of godliness at Frederica, that I am sincerely glad -I am removed from it. There is none of those who did run well whom I -pity more than Mrs. Hawkins.<a id="FNanchor_172" href="#Footnote_172" class="fnanchor">[172]</a> Her treating me in such a manner would -indeed have little affected me, had my own interests only been concerned. -I have been used to be betrayed, scorned, and insulted, by those I had -most laboured to serve. But when I reflect on her condition, my heart -bleeds for her.”</p> -</div> - -<p>Wesley then refers to the accusation against his brother, to -the effect that, by the frequency of his public prayers, he -prevented the men attending to their proper work, and interrupted -the progress of the town and colony. He shows the -absurdity of this, by stating that, both at Frederica and Savannah, -not more than seven minutes were spent in reading -the public morning and evening prayers. Fourteen minutes -daily, in two public services, could hardly be considered an -unreasonable taxation of the people’s time. Wesley writes: -“These cannot be termed long prayers: no Christian assembly -ever used shorter.” And then he naively informs<span class="pagenum" id="Page_130">[Pg 130]</span> -Oglethorpe that these short prayers had no repetitions in -them! We should think not!<a id="FNanchor_173" href="#Footnote_173" class="fnanchor">[173]</a></p> - -<p>Within a month after his return to Savannah, Wesley began -to carry out his high church principles. He refused to baptize -a child of Mr. Parker’s, second bailiff of the town, because -the parents objected to its being dipped. On Sundays, he -divided the public prayers, according to the original appointment -of the Church; reading the morning service at five; the -communion office and a sermon at eleven; and the evening -service at three. He also commenced visiting his parishioners -in order, from house to house, setting apart for this purpose -three hours every day.</p> - -<p>He had no sooner begun, however, than his brother, wearied -with his life at Frederica, and full of abhorrence at the false-heartedness -of the people,<a id="FNanchor_174" href="#Footnote_174" class="fnanchor">[174]</a> unexpectedly presented himself -at Savannah. Places were exchanged, and John and Delamotte -instantly started off to the forsaken flock. They -arrived at Frederica on May 22nd, and remained until June -23rd. During this brief visit, Wesley read the commendatory -prayer over Mrs. Germain, at the point of death; made Mr. -Lassel’s will; arranged a small society-meeting, like that -which had been organised at Savannah; and reproved an -officer of a man-of-war for swearing. One of his congregation -said to him: “I like nothing you do; all your sermons are -satires upon particular persons. Besides, we are Protestants: -but as for you, we cannot tell what religion you are of. We -never heard of such a religion before; we know not what -to make of it. And then your private behaviour: all the -quarrels that have been here since your arrival have been -because of you; and there is neither man nor woman in the -town who minds a word you say.” The next day Wesley -returned to Savannah.</p> - -<p>He was no sooner back than a large party of Indians -came, including several chiefs and an interpreter, with whom -he had several interviews. He now hoped that a door was -opened for the fulfilment of his intention to be a missionary -among the heathen; but when he informed Oglethorpe of his<span class="pagenum" id="Page_131">[Pg 131]</span> -purpose, the general objected, on the ground that there was -great danger of his being taken or killed by the French, -and that it was inexpedient to leave Savannah without a -minister. Wesley answered that, though the trustees of -Georgia had appointed him to the office of minister of Savannah, -this was done without his solicitation, desire, or -knowledge; and that he should not continue longer than until -his way was opened to go among the Indians. And so the -matter ended.</p> - -<p>On the 26th of July, after spending a little more than five -months in Georgia, his brother Charles embarked for England. -At the same time, Wesley went again to ill-natured Frederica, -where he spent the next twelve weeks. Here he read, with -Delamotte, Bishop Beveridge’s “<i>Pandectæ Canonum Conciliorum</i>,” -and became more convinced than ever that both -particular and general councils may err. He set up a small -library; and as several Germans, through not understanding -the English tongue, were unable to join in the public service, -he agreed to meet them every day at noon, in his own house, -where, in their own language, he expounded to them a chapter -of the New Testament, and prayed with them. Finding, -however, that his prospects of doing good at Frederica became -less and less, he returned to Savannah on the 31st of -October, where he continued until the beginning of 1737.</p> - -<p>Meanwhile, Wesley’s friends in England did not forget him. -The following was from his old acquaintance, Mr. Morgan, -and is now for the first time given to the public.</p> - -<div class="blockquote"> -<p class="psig"> -“<span class="smcap">Oxon</span>, <i>November 27, 1735</i>.<br /> -</p> - -<p>“<span class="smcap">Dear Sir</span>,— ... Be pleased to let Mr. Ingham know that I intend -going to Yorkshire, if not hindered by my father. God has made Mr. Dickison -the instrument of awakening his landlord and landlady. I read to them -at Mr. Fox’s an hour every other day, in the Bishop of Man’s Catechism. -Mr. Fox and his wife, especially the former, are most zealous Christians; -and are earnestly bent on going to Georgia. So is Mr. Dickison, who is -‘an Israelite indeed in whom there is no guile.’ I do not doubt but we -shall be able to send you a colony of thorough good Christians. I have -undertaken the care of Bocardo. I go there three days in the week, and -Mr. Broughton a fourth. I read every Sunday night to a cheerful -number of Christians at Mr. Fox’s. I could say a great deal respecting -our meetings, etc.; but I am obliged to steal even this time from the -holy Scriptures, in which I find more and more comfort every day. -Indeed, the Lord’s kingdom increaseth apace. My love to your brother,<span class="pagenum" id="Page_132">[Pg 132]</span> -and Mr. Ingham, and Mr. Delamotte; and best respects to Mr. Oglethorpe. -I should be very glad if you could spare me some of your -prayers, or anything else which may be of service to me.</p> - -<p class="psig"> -“I am, your brother in Christ Jesus,<br /> -“<span class="smcap">Richard Morgan</span>.</p> - -<p>“To the Rev. Mr. John Wesley, in Georgia.” -</p> -</div> - -<p>Another unpublished letter lies before us, written by Sir -John Thorold, and breathing a most Christian spirit. -Omitting what is purely sentimental, we give the following -extracts:—</p> - -<div class="blockquote"> -<p class="psig"> -“<span class="smcap">London, St. James’s Palace</span>, <i>May 24, 1736</i>.<br /> -</p> - -<p>“<span class="smcap">Dear Sir</span>,—I am unwilling to lose the opportunity of writing to you, -by Capt. Thompson, and inquiring after the welfare of yourself, your -brother, Mr. Ingham, Mr. Delamotte, and the whole colony of Georgia. -I have read the journal of your voyage to that new settlement, and can, -with pleasure, discern the footsteps of Divine Providence towards -you.... Our dear friend Mr. Broughton is curate at the Tower, -and has undertaken to preach to the poor prisoners in Ludgate every -Tuesday in the afternoon. Mr. Whitefield and Mr. Hervey propose -to enter into holy orders this next ordination. May they become burning -and shining lights in the Church! Sir John Phillips has been, for several -weeks, hindered from attending the societies, by reason of sickness and -infirmities. He piously allows Mr. Whitefield £20 per annum. Several -of Mr. Broughton’s late parishioners at Cowley forget not the assembling -of themselves together. Your friends at Oxford continue to exhort -and edify one another. Tell me what progress you make in spiritualizing -your flock; and what probability there is of the Lord opening the door -of faith to the Indians.... May the God of love keep you all knit -together in the bond of charity, and may you at last receive a beautiful -crown at the Lord’s hand, and enter amongst angels and archangels, -to sing everlasting songs of praise to the Lord Almighty. I desire your -prayers for me and mine.</p> - -<p class="psig"> -“<span class="smcap">J. Thorold.</span>” -</p> -</div> - -<p>The next was from James Hutton:—</p> - -<div class="blockquote"> -<p class="psig"> -“<i>September 3, 1736.</i><br /> -</p> - -<p>“<span class="smcap">Dear Sir</span>,—I am this day twenty-one years old. Mr. Whitefield -has taken orders, and is in town to supply Mr. Broughton’s places at the -Tower and Ludgate prison. Mr. Broughton reads prayers every night to -a religious society that meet in Wapping chapel. Mr. Morgan is obliged -by his father’s orders to study physic at Leyden, where the name of -Wesley stinks as well as at Oxford. I had the happiness of seeing your -good mother, who came to town, in her way from Gainsborough, to Mr. -Hall first, and thence very soon to Tiverton. Mr. Law visited her at -Gainsborough, and again at London. Your mother desired her blessing -to you, and would have wrote, but had no time. She prayed for you and -blessed you. If all matters relating to receiving your fellowship are not<span class="pagenum" id="Page_133">[Pg 133]</span> -exact, write fresh ones, and send over. Take care to inquire carefully -and strictly concerning the mission of the Moravian bishop. I will -make what inquiries I can. A great deal depends upon the validity of -ordinations.”<a id="FNanchor_175" href="#Footnote_175" class="fnanchor">[175]</a></p> -</div> - -<p>At the same time, Hervey at Oxford wrote:—“I am still a -most weak corrupt creature. But, blessed be the unmerited -mercy of God, and thanks be to your never-to-be-forgotten -example, that I am what I am! You have been both a -father and a friend to me. I heartily thank you, as for all -other favours, so especially for teaching me Hebrew.”<a id="FNanchor_176" href="#Footnote_176" class="fnanchor">[176]</a></p> - -<p>William Chapman, a student of Pembroke College, wrote -as follows:—“Your kind concern and repeated endeavours -for my spiritual good, while at Oxford, will not suffer me to -think that you have utterly lost all remembrance of me. I -sit every evening with Mr. Hervey, that great champion of the -Lord of hosts, and read five times a week to a religious society -in St. Ebbs’ parish. God and the angels be with you!”<a id="FNanchor_177" href="#Footnote_177" class="fnanchor">[177]</a></p> - -<p>Wesley, before leaving England, had begun to read the -mystics, and on November 23, 1736, addressed a long letter -to his brother Samuel, showing that, though he had been in -danger of embracing their bewildering heresies, he had now -abandoned them. He writes:—</p> - -<div class="blockquote"> - -<p>“I think the rock on which I had the nearest made shipwreck of the -faith was the writings of the mystics: under which term I comprehend -all, and only those, who slight any of the means of grace. I have drawn -up a short scheme of their doctrines, and beg your thoughts upon it, as -soon as you can conveniently. Give me them as particularly, fully, and -strongly as your time will permit. They may be of consequence, not -only to all this province, but to nations of Christians yet unborn.</p> - -<p>“‘All means are not necessary for all men: therefore each person must -use such means, and such only, as he finds necessary for him. When the -end is attained the means cease.’</p> - -<p>“‘Men utterly divested of free will, of self-love, and self-activity, -are entered into the passive state, and enjoy such a contemplation -as is not only above faith, but above sight—such as is entirely free from -images, thoughts, and discourse, and never interrupted by sins of infirmity, -or voluntary distractions. They have absolutely renounced their -reason and understanding; else they could not be guided by a Divine -light. They seek no clear or particular knowledge of anything, but only -an obscure, general knowledge, which is far better.’ -<span class="pagenum" id="Page_134">[Pg 134]</span></p> - -<p>“‘Having thus attained the end, the means must cease. Hope is -swallowed up in love. Sight, or something more than sight, takes the -place of faith. All particular virtues they possess in the essence, and -therefore need not the distinct exercise of them. They work likewise all -good works essentially, not accidentally, and use all outward means, -only as they are moved thereto.’</p> - -<p>“‘Public prayer, or any forms, they need not; for they pray without -ceasing. Sensible devotion in any prayer they despise; it being a great -hindrance to perfection. The Scripture they need not read; for it is only -His letter, with whom they converse face to face. Neither do they need -the Lord’s supper; for they never cease to <i>remember</i> Christ in the most -acceptable manner.’”</p> -</div> - -<p>Such was the mystified balderdash which Wesley had been -in danger of adopting. He concludes his letter thus:—</p> - -<div class="blockquote"> - -<p>“May God deliver you and yours from all error, and all unholiness! -My prayers will never, I trust, be wanting for you. I am, dear brother, -my sister’s and your</p> - -<p class="psig"> -“Most affectionate brother,<br /> -“<span class="smcap">John Wesley</span>.”<a id="FNanchor_178" href="#Footnote_178" class="fnanchor">[178]</a><br /> -</p> -</div> - -<p>At the end of the year 1736, Wesley and Delamotte set out, -on foot, to Cowpen, missed their way, walked through a -cypress swamp, with the water breast high, and slept on the -ground in their wet clothes, which during the night were -frozen, and in the morning were white as snow. They then -started for Frederica, fell short of provisions, used bear’s flesh, -and proved it to be wholesome. Arriving on January 5, 1737, -they found the people, as they expected, cold and heartless. -Wesley’s life was repeatedly threatened; and, after spending -twenty more days in this unhappy place, he departed from -Frederica for ever. In his passage to Savannah he read a -volume containing the works of Nicholas Machiavel, and -formed the deliberate opinion, “that if all the other doctrines -of devils, which have been committed to writing, were collected -together in one volume, it would fall short of this; and that -should a prince form himself by this book, so calmly recommending -hypocrisy, treachery, lying, robbery, oppression, -adultery, whoredom, and murder of all kinds, Domitian or -Nero would be an angel of light compared to that man.”</p> - -<p>Wesley had now been fifty-two weeks in America, twenty-four -of which he had spent at Savannah, and the rest at<span class="pagenum" id="Page_135">[Pg 135]</span> -Frederica and at other places between the two. He remained -forty-six weeks longer. How was he occupied? And what -were his troubles?</p> - -<p>Delamotte was teaching between thirty and forty children -at Savannah to read, write, and cast accounts, and Wesley -catechized them every Saturday and Sunday afternoon. -Every sabbath he had three public services, at five in the -morning, twelve at mid-day, and three in the afternoon; and -then at night as many of his parishioners as desired it met at -his house, with whom he spent an hour in prayer, singing, -and mutual exhortation. A similar meeting was held in the -same place every Wednesday night, and selecter ones on all -the other evenings of the week.</p> - -<p>There being no immediate prospect of commencing a mission -among the heathen, Wesley, Delamotte, and Ingham -consulted together, and agreed that the last mentioned should -return to England; and accordingly, after spending exactly -fifty-five weeks in Georgia, he embarked for home, having -literally done next to nothing either for the colonists or the -Indians, with the exception of composing, in Dr. Byrom’s -shorthand, a catalogue of half the words in the Indian language,<a id="FNanchor_179" href="#Footnote_179" class="fnanchor">[179]</a> -in a house built for him near the Indian town, a few -miles from Savannah. The chief object of sending Ingham -to England was to obtain more help for the colonists. In a -letter dated February 16, 1737, and addressed to a friend in -Lincoln College, Oxford, Wesley writes:—</p> - -<div class="blockquote"> - -<p>“There is great need that God should put it into the hearts of some, -to come over to us, and labour with us in His harvest. But I should not -desire any to come unless on the same views and conditions with us; -without any temporal wages, other than food and raiment, the plain -conveniences of life. For one or more, in whom was this mind, there -would be full employment in the province: either in assisting Mr. -Delamotte or me, while we were present here; or in supplying our places -when abroad; or in visiting the poor people in the smaller settlements -as well as at Frederica, all of whom are as sheep without a shepherd.</p> - -<p>“By these labours of love might any that desired it be trained up for -the harder task of preaching the gospel to the heathen. The difficulties -he must then encounter God only knows; probably martyrdom would -conclude them. But those we have hitherto met with have been small. -Persecution, you know, is the portion of every follower of Christ, wherever -his lot is cast; but it has hitherto extended no farther than words with<span class="pagenum" id="Page_136">[Pg 136]</span> -regard to us, unless in one or two inconsiderable instances. Still, every -man that would come hither ought to be willing and ready to embrace -the severer kinds of it.”<a id="FNanchor_180" href="#Footnote_180" class="fnanchor">[180]</a></p> -</div> - -<p>Meanwhile, Oglethorpe’s troubles had begun. From a letter -which Wesley wrote to him, on February 24, 1737, we learn -that Sir Robert Walpole had turned against the general, and -parliament had resolved to make a strict scrutiny into Georgian -affairs. The trustees had charged Oglethorpe with misapplying -moneys, and with abusing his entrusted power. Wesley -adds: “Perhaps in some things you have shown you are but -a man: perhaps I myself may have a little to complain of: -but oh what a train of benefits have I received to lay in -the balance against it! I bless God that ever you was born. -I acknowledge His exceeding mercy in casting me into your -hands. I own your generous kindness all the time we were at -sea. I am indebted to you for a thousand favours here. -Though all men should revile you, yet will not I.”<a id="FNanchor_181" href="#Footnote_181" class="fnanchor">[181]</a></p> - -<p>Sinister rumours were circulated in reference to Wesley, as -well as Oglethorpe. Hence the following hitherto unpublished -letter, endorsed by Wesley thus:—“The Trustees’ Letter, -June 17, 1737, fully acquitting me:”—</p> - -<div class="blockquote"> -<p class="psig"> -“<i>Trustees of Georgia to the Rev. J. Wesley.</i><br /> -<br /> -“<span class="smcap">Georgia Office</span>, <i>June 15, 1737</i>.<br /> -</p> - -<p>“<span class="smcap">Sir</span>,—The Rev. Mr. Burton has this day laid before the trustees a -letter from you to them, dated Savannah, March 4, 1737, wherein you -express a concern that they should receive an accusation of your embezzling -any part of their goods, and likewise a desire to know the name -of your accuser.</p> - -<p>“The trustees have ordered me to assure you, that they are very much -surprised at any apprehensions you have of such accusation being brought -before them. No complaint of any kind has been laid before them -relating to you. They have never as a board, nor has any of them -privately, heard of one; nor have they the least suspicion of any ground -for one. They would not (if they had received any) form a judgment of -you without acquainting you with the accusation, and the name of the -accuser. At the same time, they believe you will think it reasonable to let -them know who has informed you that any such accusation has been -brought before them, and that, for the future, you will not believe nor -listen to any private informations or insinuations, that must make you -uneasy, and may lead you to distrust the justice of the trustees, and -the regard they have for you. -<span class="pagenum" id="Page_137">[Pg 137]</span></p> - -<p>“The trustees are very sensible of the great importance of the work you -have engaged in; and they hope God will prosper the undertaking, and -support you in it; for they have much at heart, not only the success of -the colony in general, but the progress of piety among the people, as well -as the conversion of the Indians. They are very glad to find that Mr. -Causton has seconded your endeavours to suppress vice and immorality, -and that a reformation gains ground, as you observe it does. The trustees -will take into consideration your application in favour of Robert Haws, -and have a regard to it.</p> - -<p class="psig"> -“I am, sir, your most obedient servant,<br /> -“<span class="smcap">Benjamin Martin</span>, <i>Secretary</i>.”<br /> -</p> -</div> - -<p>The following letter, also now first published, refers to the -same subject, besides containing other information which we -hope will be found not devoid of interest. It was addressed -to “The Rev. Mr. John Wesley, at Savannah, in Georgia:”—</p> - -<div class="blockquote"> -<p class="psig"> -“<span class="smcap">Osset</span>, <i>October 19, 1737</i>.<br /> -</p> - -<p>“<span class="smcap">Dear Brother</span>,—By your silence one would suspect that you were -offended at my last letter. Am I your enemy because I tell you the -truth? But perhaps I was too severe. Forgive me then. However, I am -sure that, by soaring too high in your own imaginations, you have had a -great downfall in your spiritual progress. Be lowly, therefore, in your -own eyes. Humble yourself before the Lord, and He will lift you up. I -do assure you it is out of pure love, and with concern, that I write. I -earnestly wish your soul’s welfare. O pray for mine also. The Lord -preserve you!</p> - -<p>“Could you, think you, live upon the income of your fellowship? If -you can, do. The trustees are indeed very willing to support you, and -they take it ill that anybody should say you have been too expensive. -But the Bishop of London (as I have heard), and some others, have been -offended at your expenses. And not indeed altogether without reason, -because you declared at your leaving England that you should want -scarcely anything. I just give you these hints. Pray for direction, and -then act as you judge best.</p> - -<p>“Charles is so reserved: I know little about him: he neither writes to -me, nor comes to see me: what he intends is best known to himself. -Mr. Hutton’s family go on exceedingly well. Your friend Mr. Morgan -(I hear) either has, or is about publishing a book, to prove that every one -baptized with water is regenerate. All friends at Oxford go on well. Mr. -Kinchin, Mr. Hutchins, Mr. Washington, Bell, Turney, Hervey, Watson, -are all zealous. Mr. Atkinson labours under severe trials in Westmoreland; -but is steady, and sincere, and an excellent Christian. Dick Smith is -weak, but not utterly gone. Mr. Robson, and Grieves, are but indifferent: -the latter is married to a widow, and teaching school at Northampton. -Mr. Thompson, of Queen’s, has declared his resolution of following -Christ.</p> - -<p>“Remember me to Mr. Wallis, Mark Hind, and the Davison family,<span class="pagenum" id="Page_138">[Pg 138]</span> -Mrs. Gilbert Mears, Mr. Campbell, Mr. and Mrs. Burnside, Mr. and Mrs. -Williamson.</p> - -<p class="psig"> -“Yours in Christ,<br /> -“<span class="smcap">Benjamin Ingham</span>.”<br /> -</p> -</div> - -<p>Wesley’s ideas of religion, at this period, may be gathered -from the following extracts from a letter, dated “Savannah, -March 28, 1737,” and addressed to “William Wogan, Esq., in -Spring Gardens, London.”<a id="FNanchor_182" href="#Footnote_182" class="fnanchor">[182]</a></p> - -<div class="blockquote"> - -<p>“I entirely agree with you, that religion is love, and peace, and joy in -the Holy Ghost; that, as it is the happiest, so it is the cheerfulest thing -in the world; that it is utterly inconsistent with moroseness, sourness, -severity, and indeed with whatever is not according to the softness, sweetness, -and gentleness of Christ Jesus. I believe it is equally contrary to all -preciseness, stiffness, affectation, and unnecessary singularity. I allow, -too, that prudence, as well as zeal, is of the utmost importance in the -Christian life. But I do not yet see any possible case wherein trifling -conversation can be an instance of it. In the following scriptures I take -all such to be flatly forbidden: Matt. xii. 36; Eph. v. 4, and iv. 29; -Col. iv. 6.</p> - -<p>“That I shall be laughed at for this, I know; so was my Master. I -am not for a stern, austere manner of conversing. No: let all the cheerfulness -of faith be there, all the joyfulness of hope, all the amiable sweetness—the -winning easiness of love. If we must have art, ‘<i>Hic mihi -erunt artes</i>.’”</p> -</div> - -<p>Again, in another letter, written to Mrs. Chapman a day -later, he says:—</p> - -<div class="blockquote"> - -<p>“You seem to apprehend that I believe religion to be inconsistent with -cheerfulness, and with a social friendly temper. So far from it, that I -am convinced, as true religion cannot be without cheerfulness, so steady -cheerfulness cannot be without true religion. I am equally convinced -that religion has nothing sour, austere, unsociable, unfriendly in it; but -on the contrary, implies the most winning sweetness, the most amiable -softness and gentleness. Are you for having as much cheerfulness as you -can? So am I. Do you endeavour to keep alive your taste for all the -truly innocent pleasures of life? So do I. Do you refuse no pleasure -but what is a hindrance to some greater good, or has a tendency to some -evil? It is my very rule. In particular, I pursue this rule in eating, -which I seldom do without much pleasure. I know it is the will of God, -that I should enjoy every pleasure that leads to my taking pleasure in -Him, and in such a measure as most leads to it. We are to do nothing -but what, directly or indirectly, leads to our holiness; and to do every such -thing with this design, and in such a measure as may most promote it. -<span class="pagenum" id="Page_139">[Pg 139]</span></p> - -<p>“I am not mad, my dear friend, for asserting these to be the words of -truth and soberness; neither are any of those, either in England or here, -who have hitherto attempted to follow me. I am and must be an example -to my flock; not indeed in my prudential rules, but, in some measure, in -my spirit and life and conversation. Yet all of them are, in your sense -of the word, unlearned, and most of them of low understanding; and -still not one of them has been, as yet, in any case of conscience which -was not solved. As to the nice distinctions you speak of, it is you, my -friend, who are lost in them. We have no need of nice distinctions; for -I exhort all, and dispute with none. I feed my brethren in Christ, as He -giveth me power, with the pure, unmixed milk of the word; and those -who are as little children receive it, not as the word of man, but as the -word of God.”<a id="FNanchor_183" href="#Footnote_183" class="fnanchor">[183]</a></p> -</div> - -<p>These are important letters, as tending to refute the commonly -received opinion, that, at this period of his history, -Wesley was morose, sour, gloomy, and in fact thought that -cheerfulness was inconsistent with religion. His views and -some of his practices might seem to many to be peculiar; but -he was a cheerful and happy man, even amid the vigils, -fastings, and solitudes of Georgia. Some of his views were -novel, but they were not incompatible with happiness. He -writes: “When I first landed at Savannah, a gentlewoman -said, ‘I assure you, sir, you will see as <i>well dressed</i> a -congregation on Sunday as most you have seen in London.’ -I did so; and soon after I took occasion to expound those -scriptures which relate to dress; and all the time that I afterward -ministered at Savannah, I saw neither gold in the -church, nor costly apparel, but the congregation in general was -almost constantly clothed in plain clean linen or woollen.”<a id="FNanchor_184" href="#Footnote_184" class="fnanchor">[184]</a> -This wears an aspect of anchorite severity, but still Wesley -and his plain-robed followers were happy.</p> - -<p>In April, 1737, Wesley began to learn the Spanish language, -in order to converse with his Jewish parishioners. -Easter being in the same month, he “had every day in this -great and holy week a sermon and the holy communion.” -Finding that a clergyman in Carolina had been marrying some -of his (Wesley’s) parishioners, without either banns or licence, -he set out for Charlestown to put a stop to such proceedings. -Mr. Garden, the Bishop of London’s commissary, assured him<span class="pagenum" id="Page_140">[Pg 140]</span> -he would take care no such irregularity should be committed -for the future. At Garden’s request, Wesley preached a sermon -on, “whatsoever is born of God overcometh the world”; -which led a man of education and character to object—“Why -if this be Christianity, a Christian must have more courage -than Alexander the Great.”</p> - -<p>Returning to Savannah, in the month of May, Wesley -found one of his congregation, who had been exemplarily -religious, turned a deist; and expressed the opinion that bad -a religion as Popery is, no religion is worse; and that a baptized -infidel is twofold worse than even a bigoted papist. -This was only one of Wesley’s trials. A wicked woman, -whom he had offended, decoyed him into her house, threw -him down, and, with her scissors, cut off from one side of his -head the whole of those long locks of auburn hair, which he -had been accustomed to keep in the most perfect order. After -this, he preached at Savannah with his hair long on one -side and short on the other, those sitting on the side which -had been cut observing, “What a cropped head of hair the -young parson has.”<a id="FNanchor_185" href="#Footnote_185" class="fnanchor">[185]</a></p> - -<p>At Whitsuntide, four of his scholars, after being instructed -daily for several weeks, were admitted to the Lord’s table, -and many of the other children evinced a remarkable seriousness -in their behaviour and conversation. This was doubtless -a cause of great joy both to Wesley and his friend Delamotte, -each of whom taught a school, and, like all schoolmasters, -met with discouragements. A part of the boys in Delamotte’s -school wore stockings and shoes, and the others not. The -former ridiculed the latter. Delamotte tried to put a stop to -this uncourteous banter, but told Wesley he had failed. -Wesley replied, “I think I can cure it. If you will take -charge of my school next week I will take charge of yours, -and will try.” The exchange was made, and on Monday -morning Wesley went into school barefoot. The children -seemed surprised, but without any reference to past jeerings -Wesley kept them at their work. Before the week was ended, -the shoeless ones began to gather courage; and some of the -others, seeing their minister and master come without shoes<span class="pagenum" id="Page_141">[Pg 141]</span> -and stockings, began to copy his example, and thus the evil -was effectually cured.”<a id="FNanchor_186" href="#Footnote_186" class="fnanchor">[186]</a></p> - -<p>In the early summer of 1737, Whitefield wrote to Wesley, -telling him of his success in England. A young country lad -had brought him a peck of apples seven miles upon his back, -as a token of gratitude for the benefit he had derived -from Whitefield’s ministry, and had such a sense of the -Divine presence that he walked, for the most part, with his -hat off his head. God was also moving on the hearts of some -young ladies. Whitefield continues:—</p> - -<div class="blockquote"> - -<p>“The devil, I find, has a particular spite against weekly communion; -but I am in hope we shall have the sacrament administered every Sunday -at the cathedral. It would have been mentioned to the bishop ere now, -but Oxford friends advised to defer it till next summer.</p> - -<p>“But now I have mentioned the bishop: alas! how should I tremble -to tell you how I have been continually disturbed with thoughts, that I, -a worm taken from a common public-house, should, ere I die, be one -myself. Your earnest prayers, surely, will not be wanting for me, that I -may not split on that most dangerous of all rocks—worldly ambition. -Parsonages, I believe, are providing for me; but I trust Satan will never -catch me by pluralities, or induce me to take upon me anything inconsistent -with the duty of a disciple of Jesus Christ. I hope our friends all -continue steadfast and zealous at Oxford. My love to the young merchant, -whose example I hope we shall all be enabled to follow, if God requires -our assistance in Georgia. O may you go on and prosper, and, in the -strength of God, make the devil’s kingdom shake about his ears! I -received benefit by your father’s ‘Advice to a Young Clergyman.’”<a id="FNanchor_187" href="#Footnote_187" class="fnanchor">[187]</a></p> -</div> - -<p>Whitefield’s dream about being made a bishop is amusing; -and yet Providence and grace made him greater than a -bishop.</p> - -<p>Wesley still felt intensely anxious respecting the heathen. -In July he met a Frenchman, who had lived several months -among the Chicasaws, and wrote to Dr. Humphreys as -follows:—<a id="FNanchor_188" href="#Footnote_188" class="fnanchor">[188]</a></p> - -<div class="blockquote"> - -<p>“Concerning the conversion of the heathen, where is the seed sown, the -<i>sanguis martyrum</i>? Do we hear of any who have sealed the faith with -their blood in all this vast continent? Or do we read of any church -flourishing in any age or nation without this seed first sown there? Give -me leave, sir, to speak my thoughts freely. When God shall put it into -the hearts of some of His servants, whom He hath already delivered from<span class="pagenum" id="Page_142">[Pg 142]</span> -earthly hopes and fears, to join hand in hand in this labour of love; -when out of these He shall have chosen one or more, to magnify Him -in the sight of the heathen by dying, not with a stoical or Indian -indifference, but blessing and praying for their murderers, and praising -God in the midst of flame with joy unspeakable and full of glory, then -the rest, waxing bold by their sufferings, shall go forth in the name of the -Lord God, and by the power of His might cast down every high thing -that exalteth itself against the faith of Christ. Then shall ye see Satan, -the grand ruler of this New World, as lightning fall from heaven!”</p> -</div> - -<p>Oh for missionaries like these! Wesley’s notions are right. -Men going merely because others send them, or men going -merely to obtain a livelihood, are not the men to convert the -inhabitants of lands like Africa, India, Japan, and China. -To make an impression there, men must be animated with -the martyrs’ spirit. Church history, including the history -of missions, affords abundant proof of this. Mere duty-doing -ministers are bad enough in England, but they are vastly -worse when among the heathen. Money spent upon them -there is worse than wasted; for their cold perfunctory labours -produce, upon the whole, a bad effect instead of good. The -greatest boon the church could now receive from the hands of -God would be a multiplication of ministers and missionaries -like those which Wesley was sighing for in Georgia.</p> - -<p>From Wesley’s private manuscript journal, we learn that in -July, by going from house to house, he took a census of his -parishioners, and computed that there were in Savannah 518 -inhabitants, of whom 149 were under sixteen years of age. -Frederica was without a minister, though three hundred acres -of land had been granted by the trustees for a church -establishment in that unhappy town.<a id="FNanchor_189" href="#Footnote_189" class="fnanchor">[189]</a> Other places with -scanty populations were equally destitute. New Ebenezer -had the Moravians; and Darien had Mr. M’Leod, a serious, -resolute, and pious Presbyterian: but this seems to have been -all the ministerial agency existing in Georgia. Hence the -following letter, addressed by Wesley to his friends at -Oxford:—</p> - -<div class="blockquote"> -<p class="psig"> -“<span class="smcap">Savannah</span>, <i>September 8, 1737</i>.<br /> -</p> - -<p>“ ... Long since, I begun to visit my parishioners in order, from -house to house; but I could not go on two days longer. The sick were<span class="pagenum" id="Page_143">[Pg 143]</span> -increasing so fast as to require all the time I had to spare—from one -to five in the afternoon. Nor is even that enough to see them all, as -I would do, daily. In Frederica and all the smaller settlements here are -above five hundred sheep almost without a shepherd. What a single -man can do is neither seen nor felt. Where are ye who are very zealous -for the Lord of hosts? Who will rise up with me against the wicked? -Whose spirit is moved within him to prepare himself for publishing glad -tidings to those on whom the Sun of Righteousness never yet arose? Do -you ask what you shall have? Why, all you desire: food to eat, raiment -to put on, a place where to lay your head, and a crown of life that fadeth -not away! Do you seek means of building up yourselves in the knowledge -and love of God? I know of no place under heaven where there are -more than in this place. Does your heart burn within you to turn many -others to righteousness? Behold, the whole land, thousands of thousands -are before you! I will resign to any of you all or any part of my charge. -Choose what seemeth good in your own eyes. There are within these -walls children of all ages and dispositions. Who will bring them up -in the nurture and admonition of the Lord, till they are meet to be -preachers of righteousness? Here are adults from the farthest parts of -Europe, and Asia, and the inmost kingdoms of Africa; add to these -the known and unknown nations of this vast continent, and you will -indeed have a great multitude which no man can number.”<a id="FNanchor_190" href="#Footnote_190" class="fnanchor">[190]</a></p> -</div> - -<p>While Wesley was thus longing for help, events were -transpiring, by which he himself within three months was -driven out of Georgia, and obliged to return to England. -This was the closing scene in Wesley’s missionary life, and -though a painful one it must not be shirked. All the facts -in the writer’s possession shall be given, and the reader shall -have materials to form his own opinion. The chief actors in -the scene, besides Wesley himself, were Sophia Christiana -Hopkey, Thomas Causton, and William Williamson.</p> - -<p>Causton was one of the first company of emigrants, and -landed in Georgia with Oglethorpe, in February, 1733. He -was a man of no substance, and his character was not as good -as it might have been. In fact, he left England in disgrace, -having practised a fraud upon the public revenue. He was -naturally proud, covetous, cunning, and deceitful. By his -clever rascality he wriggled himself into Oglethorpe’s favour, -and, on the arrival of the few emigrant gaol-birds in the -Savannah river, was appointed a sort of dictator of the infant -settlement, and had charge of the stores which the trustees sent<span class="pagenum" id="Page_144">[Pg 144]</span> -over for the use of the colonists. We have already seen that, -even when Wesley left for England at the end of the year -1737, the inhabitants of Savannah were not more than 518 in -number, of whom only 369 were adult males and females. This -was no large kingdom; but Thomas Causton was a large man, -because he was at the head of it. Indeed, the molehill empire -seems to have magnified itself to the utmost extent possible, -by the introduction of law, the establishment of courts, the -appointment of officers, the election of juries, and the adoption -of everything else within its power which was likely to -make it a pompous minikin miniature of the great system of -government at home. Causton was “chief magistrate,” and -of course a “chief” had subordinates under him. There was -a recorder, also a bailiff. There were constables, and tithingmen, -and other great functionaries, all armed with solemn -authority to rule, govern, and keep in order, first themselves, -and then about five hundred men, women, and children, -including John Wesley the Oxford priest, and Charles -Delamotte the merchant master of almost a ragged school.</p> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent0">“The ocean is in tempest tossed,</div> - <div class="verse indent0">To waft a feather and to drown a fly.”</div> - </div> -</div> -</div> - -<p>Of all the great powers, however, in this log-built village -of five hundred souls, Thomas Causton, in his own estimation, -and in fact, was greatest. The other Tom Thumb magistrates -were ciphers in his august presence. Sometimes, -indeed, he would ask their opinion in public on the state -matters of the great city of Savannah; but it was principally -to have the pleasure of uttering an opinion of his own, -directly opposite to theirs. Juries he threatened without the -least compunction, and especially when their verdicts disagreed -with his inclinations. As his power increased, so did -his pride, haughtiness, and cruelty. The court in which this -fraudulent refugee—we beg his pardon, this “chief magistrate”—expounded -law and dispensed justice, was guarded by -eight freeholders, with an officer to direct their movements, -all armed with guns and bayonets. Seated, in such high -dignity, and so far above his fellows, upon the judicial bench, -it was beneath his office to sit uncovered; and hence he almost -invariably wore his hat, even when administering an<span class="pagenum" id="Page_145">[Pg 145]</span> -oath. Should any foolish wight be bold enough to oppose, -in the least degree, his arbitrary proceedings, the “chief -magistrate” at once threatened the impudent recusant with -the stocks, the whipping-post, and a lodging in the log-house -prison. Even his fellow officials were treated with scant -respect. In December, 1734, the trustees sent a Mr. Gordon -from England, to act as magistrate; but Causton, not liking -a compeer, refused him provisions from the store, and he was -obliged to leave. Indeed, Causton, who had sufficient cleverness -to induce Oglethorpe, despite his roguery in England, to -make him magistrate in Savannah, seems to have used the -same worldly cunning in allowing none to be his subordinates -except those whom he could, with the utmost ease, twist to -his own purposes. Mr. Bailiff Parker, mentioned in Wesley’s -journal, had nothing to support himself and his large family, -except what he earned by his daily labour as a sawyer. He -was a man of no education, and was an absolute slave to -liquor. Another bailiff was a man of the name of Daru, -nearly seventy years old, and crazed in both body and mind; -and another was R. Gilbert, who could neither read nor write. -Causton’s despotic career was of short duration. The same -grand jury which found, under Causton’s guidance, ten bills -against Wesley, immediately proceeded to examine the official -doings of their own illustrious “chief magistrate;” and -found charges against him, to the effect that he had grossly -abused his power as keeper of the public stores, and that he -had hindered people settling on the lands that the trustees had -allotted them. These and other charges, dated September 1, -1737, were sent to England; and the result was—Causton, in -October, 1738, was turned out of all his offices, and the store -was sold to pay the trustees’ debts; Causton’s certified accounts -were refused by the trustees as incorrect; William -Williamson was made recorder, and Henry Parker (the -drunken uneducated sawyer above mentioned) was made first -magistrate; and, finally, Causton, the great man who prosecuted -Wesley, and drove him from Georgia, settled down at -Oxstead, three miles from Savannah; and there, we hope, -he lived a more honest life than he had done in England.<a id="FNanchor_191" href="#Footnote_191" class="fnanchor">[191]</a></p> - -<p><span class="pagenum" id="Page_146">[Pg 146]</span></p> - -<p>Sophia Christiana Hopkey was the niece of Thomas Causton’s -wife. William Williamson, who became her husband, -was a young adventurer, who arrived in Georgia a short time -after Wesley did.<a id="FNanchor_192" href="#Footnote_192" class="fnanchor">[192]</a> And now, with these explanations, let us -look at the miserable business, which, in a life of Wesley, -cannot be omitted.</p> - -<p>Wesley landed in Georgia on February 5, 1736, and seems -at once to have become acquainted with Miss Hopkey. Oglethorpe, -Charles Wesley, Ingham, and fifty other settlers set -out immediately for Frederica. The young lady went with -them; and, on March 22, Wesley wrote to his brother concerning -her as follows: “I conjure you, spare no time, no -address or pains, to learn the true cause of the former distress -of my friend. I much doubt you are in the right. God -forbid that she should again, in like manner, miss the mark. -Watch over her; keep her as much as possible. Write to me, -how I ought to write to her.”<a id="FNanchor_193" href="#Footnote_193" class="fnanchor">[193]</a></p> - -<p>Miss Hopkey was a young lady of good sense, and elegant -in person and manners. She was introduced to Wesley as a -sincere inquirer after salvation, and soon took every possible -opportunity of being in his company, and requested him to -assist her in studying French. Oglethorpe also did his best -to help on a courtship. Meanwhile, Wesley was seized with -fever, which confined him for nearly a week; and the young -lady (who would hardly allow Delamotte to do anything for -his friend) attended him night and day. She even consulted -Oglethorpe what kind of female dress Wesley liked the best, -and therefore came always dressed in white, neatly and simply -elegant. Young Delamotte began to be suspicious, and asked -Wesley if he meant to marry Miss Hopkey. Delamotte’s -question puzzled Wesley, but, perceiving that Delamotte was -prejudiced against the lady, he waived an answer. The next -step taken was to consult David Nitschmann, the Moravian -bishop. Nitschmann’s answer was: “Marriage is not unlawful; -but whether it is now expedient for you, and whether this<span class="pagenum" id="Page_147">[Pg 147]</span> -lady is a proper wife for you, ought to be maturely weighed.” -Wesley’s perplexity was increased, and he now resolved to -submit the matter to the elders of the Moravian church. -When he entered the house where they were met together, he -found Delamotte in the midst of them. On naming his business, -Nitschmann said: “We have considered your case; will -you abide by our decision?” After some hesitation, Wesley -replied, “I will.” “Then,” said Nitschmann, “we advise you -to proceed no further in the matter!” Wesley answered, -“The will of the Lord be done!” “From this time,” says -Henry Moore, “he avoided everything that tended to continue -the intimacy with Miss Hopkey, and behaved with the greatest -caution towards her.”<a id="FNanchor_194" href="#Footnote_194" class="fnanchor">[194]</a></p> - -<p>The whole of this is painfully ludicrous. Mr. Moore, in a -manuscript letter before us, says that he had the account -from Wesley’s own lips, and that he is not aware that it was -ever given to any one except himself. He adds that -Dr. Coke knew nothing of it, and that Wesley refrained from -publishing the whole of the affair in his printed journal, -<i>chiefly</i> through tenderness to General Oglethorpe. It might -be so; but we greatly doubt the correctness of Moore’s assertion, -that, from the time Wesley consulted the Moravian -elders, he “avoided everything that tended to continue the -intimacy.” Wesley was in love, and, like all lovers, he did, not -wicked, but foolish things. Let us look at some other facts.</p> - -<p>At this period, the summer of 1736, Wesley’s method of -preaching, and his manner of life, excited great attention in -the small settlement of Savannah; and there were not a few -who charged him with making the people idle by summoning -them so frequently to public prayers. His more than ordinary -friendship with Miss Hopkey was also a subject of common -conversation.<a id="FNanchor_195" href="#Footnote_195" class="fnanchor">[195]</a> He was looked upon as a Roman Catholic—(1) -Because he rigidly excluded all Dissenters from the holy -communion, until they first gave up their faith and principles, -and, like Richard Turner and his sons, submitted to be rebaptized -by him; (2) Because Roman Catholics were received -by him as saints; (3) Because he endeavoured to establish<span class="pagenum" id="Page_148">[Pg 148]</span> -and enforce confession, penance, and mortification; mixed -wine with water at the sacrament; and appointed deaconesses -in accordance with what he called the Apostolic Constitutions.<a id="FNanchor_196" href="#Footnote_196" class="fnanchor">[196]</a> -He was, in point of fact, a Puseyite, a hundred years -before Dr. Pusey flourished.</p> - -<p>Miss Hopkey was put under his ghostly care. She was -one of his early morning congregation, and constantly went -to his lodgings, in order to be further instructed.<a id="FNanchor_197" href="#Footnote_197" class="fnanchor">[197]</a> He fell -in love with her; and there can be little doubt that he made -proposals to marry her, and, if his own inclinations had been -carried out, the marriage would have been completed.<a id="FNanchor_198" href="#Footnote_198" class="fnanchor">[198]</a> The -following extracts are taken from his unpublished journal.</p> - -<div class="blockquote"> - -<p>1736. October 16.—Frederica. “Poor Miss Sophy was scarce the shadow -of what she was when I left her. I endeavoured to convince her of it, but -in vain. And to put it effectually out of my power to do so, she was -resolved to return to England immediately. I tried to divert her from her -fatal resolution of going to England, and, after several fruitless attempts, -I at length prevailed. Nor was it long before she more than recovered -the ground she had lost.”</p> - -<p>“October 25.—I took boat for Savannah with Miss Sophy.”</p> - -<p>“In the beginning of December, I advised Miss Sophy to sup earlier, -and not immediately before she went to bed. She did so, and on this -little circumstance what an inconceivable train of consequences depend. -Not only—</p> - -<p class="center"> -‘All the colour of my remaining life’<br /> -</p> - -<p class="nind">for her; but perhaps all my happiness too, in time and in eternity.”</p> - -<p>“February 5, 1737.—One of the most remarkable dispensations of Providence -towards me began to show itself this day. For many days after, I -could not at all judge which way the scale would turn; nor was it fully -determined till March 4th, on which day God commanded me to pull out -my right eye; and, by His grace, I determined to do so: but, being slack -in the execution, on Saturday, March 12th, God being very merciful to -me, my friend performed what I could not.”</p> -</div> - -<p>What is the meaning of this? Two other extracts from the -same journal will show.</p> - -<div class="blockquote"> - -<p>“March 7.—I walked with Mr. Causton to his country lot, and plainly -felt that, had God given me such a retirement with the companion I -desired, I should have forgot the work for which I was born, and have set -up my rest in this world.” -<span class="pagenum" id="Page_149">[Pg 149]</span></p> - -<p>“March 8.—Miss Sophy engaged herself to Mr. Williamson, a person -not remarkable for handsomeness, neither for greatness, neither for wit, -or knowledge, or sense, and least of all for religion; and on Saturday, -March 12th” [four days after!] “they were married at Purrysburg,—this -being the day which completed the year from my first speaking -to her. What Thou doest, O God, I know not now, but I shall know -hereafter.”</p> -</div> - -<p>Such is Wesley’s own statement. The disappointment was -a most painful blow. Forty-nine years after, he wrote, in -reference to this event, “I remember when I read these words -in the church at Savannah, ‘Son of man, behold, I take from -thee the desire of thine eyes with a stroke,’ I was pierced -through as with a sword, and could not utter a word more. -But our comfort is, He that made the heart can heal the -heart.”<a id="FNanchor_199" href="#Footnote_199" class="fnanchor">[199]</a> He also wrote to his brother Samuel at the time, -who replied, “I am sorry you are disappointed in the match, -because you are very unlikely to find another.”<a id="FNanchor_200" href="#Footnote_200" class="fnanchor">[200]</a></p> - -<p>With this evidence before us, it is difficult to give credence -to Henry Moore’s assertion, “that Wesley never allowed -himself to <i>determine</i> on a marriage with Miss Hopkey.”<a id="FNanchor_201" href="#Footnote_201" class="fnanchor">[201]</a> But -in addition to all this, there is the testimony of the young -lady herself, contained in her affidavit, given to the Savannah -court, and which Wesley inserts in the private journal already -mentioned. In that document she avers that she was committed -to the care of Mr. John Wesley, the missionary, by -her relatives; that he proposed marriage to her; and that -he further proposed that, as she might not like his present -wandering way of life, he would settle in Savannah. She -adds that, about three days before she married Williamson, -she was visited by Wesley, who urged her to tell him whether -she had not been overpersuaded or forced to agree to marry -Williamson by her friends, and whether such a marriage -might not still be prevented. He also added that, if there -was anything in his way of life (by which she understood him -to mean fastings and other mortifications), which she disliked, -he would make all these things easy to her, in case she would -consent to marry him.</p> - -<p><span class="pagenum" id="Page_150">[Pg 150]</span></p> - -<p>Such is the substance of Sophy’s statement. How is it -possible, in the face of all this, to believe Henry Moore’s -statement, that there was no intimacy between Wesley and -Miss Hopkey, from the time that he consulted the Moravian -elders?</p> - -<p>We grudge the space that has been devoted to this subject; -but perhaps the following reasons will be accepted by the -reader, as an apology for the tax upon his patience.</p> - -<p>1. The matter, though trivial in itself, has been made -important by the conflicting statements of the biographers. -Mr. Moore says Wesley never came to the determination to -marry her. Dr. Whitehead says he did intend to marry -her. Southey agrees with Whitehead; Mr. Watson presumes -that Mr. Moore is a better authority than Dr. Whitehead; -Mr. Jackson seems to think the same. We have given -all the facts within our reach, and leave the reader to form -his own opinion.</p> - -<p>2. Though the courtship of young people is an ordinary, -commonplace sort of thing, inconceivably great events were -dependent upon the result of this. John Wesley was thirty-three -years old, and was perfectly justified in seeking to obtain -a wife; neither is there anything to be found fault with in his -intercourse with Miss Hopkey, unless it was his silly simplicity -in asking the opinion, if not consent, of the Moravians. The -young lady, also, was beautiful, and accomplished, and, to all -human appearance, pious. Her uncle was a respectable -rascal; but that was no fault of hers. We know nothing to -her prejudice before she became a wife, except that it might -have been more decorously prudent if she had allowed Delamotte -to nurse Wesley in his fever instead of doing it, day -and night, herself; and that there was certainly an impetuous -haste, not to be commended, in her marrying Mr. Williamson -only four days after he first proposed to her. Excepting this, -the friendship, courtship, or whatever else the reader likes to -call it, between Wesley and his “poor Sophy” seems to have -been sincere, pure, honourable, and, in the opinion of Oglethorpe, -who was not ill qualified to judge, desirable. But, -supposing the courtship had ended in marriage, is it likely -that we should ever have heard of Wesley at Bristol, Kingswood, -Kennington Common, and Moorfields? Is it likely<span class="pagenum" id="Page_151">[Pg 151]</span> -that there would ever have been any “United Societies of the -People called Methodists”? Should we have ever heard of -either the Methodism of the past or present? Perhaps an -equally great work might have been witnessed; but the great -Head of the church must have wrought it by other agencies -and means; for had John Wesley married Sophia Christiana -Hopkey, the probability is that, instead of returning to -England and beginning the greatest religious revival of -modern times, he would have settled in Georgia, and, like -another Xavier, have spent a most spiritual and devoted life -in converting Indian and other kinds of heathen. The results -of such a life might have been glorious. Who can tell -what might have been its influence upon the civilisation and -perpetuation of the nobly formed aboriginal inhabitants of -the vast American continent? Would America, in the decline -of the nineteenth century, have been inhabited by -European strangers, or by educated, civilised, hardworking, -prosperous descendants of the wild Indians of the woods? -These are useless questions, because questions none of us -can answer; but the mere suggestion of such points will -serve to show that Wesley’s courtship in Georgia was pregnant -with infinite momentousness. “The Lord reigneth; let -the earth rejoice; let the multitude of isles be glad: clouds -and darkness are round about Him; righteousness and judgment -are the habitation of His throne” (Ps. xcvii. 1, 2).</p> - -<p>3. Then a third reason, for dwelling at so great a length -on Wesley’s courtship, is, that the courtship was very improperly -mixed up with the subsequent troubles which led to -his almost forceful departure from the Georgian colony. But -this brings us to the remainder of Wesley’s Georgian history, -which shall now be given as succinctly as possible.</p> - -<p>We have already seen that Wesley was an extreme ritualist. -He himself, nearly a dozen years subsequent to his flight -from Georgia, gives us a specimen of his high church bigotry -and intolerance. Having inserted in his journal a beautiful -letter written to him by John Martin Bolzius, he, under -the date of September, 1749, remarks: “What a truly -Christian piety and simplicity breathe in these lines! And -yet this very man, when I was at Savannah, did I refuse -to admit to the Lord’s table, because he was not baptized;<span class="pagenum" id="Page_152">[Pg 152]</span> -that is, not baptized by a minister who had been episcopally -ordained. Can any one carry high church zeal higher than -this? How well have I been since beaten with mine own -staff!”<a id="FNanchor_202" href="#Footnote_202" class="fnanchor">[202]</a></p> - -<p>Wesley still paid pastoral attentions to Mrs. Williamson -as one of his parishioners. Her not too accomplished husband -took umbrage at this, and, eight days after her marriage, -forbade her attending his place of worship, or ever to speak -to him again.<a id="FNanchor_203" href="#Footnote_203" class="fnanchor">[203]</a> Notwithstanding this interdict, however, we -find her on the 3rd of July at a sacramental service, at the -conclusion of which Wesley mentioned certain things which -he thought reprovable in her behaviour. This made her extremely -angry, and, three days later, Causton, accompanied -by the bailiff and the recorder, came to demand an explanation. -Wesley gave his visitors to understand that, in the -execution of his office, and acting without respect of persons, -he might find it necessary to repel one of Causton’s family -from the holy communion. He further told the “chief magistrate” -what the people of Savannah were saying against his -magisterial proceedings.<a id="FNanchor_204" href="#Footnote_204" class="fnanchor">[204]</a> All this made the coming storm -more threatening.</p> - -<p>Some weeks elapsed; and then, on August 7, five months -after her marriage, Wesley refused to allow Mrs. Williamson -to join in the Lord’s supper. The next day, Mr. Recorder -issued a warrant for the apprehension of “John Wesley, -clerk,” and commanding the constables and tithingmen to -bring him before one of the bailiffs of Savannah, to answer the -complaint of William Williamson for defaming his wife, and -refusing to administer to her the sacrament of the Lord’s -supper, in a public congregation, without cause; “by which -the said William Williamson was damaged one thousand -pounds sterling.”</p> - -<p>Wesley was arrested and brought before Mr. Bailiff Parker -and Mr. Recorder Christie. His answer to the charge was, -“that the giving or refusing the Lord’s supper being a matter -purely ecclesiastical, he could not acknowledge their power to<span class="pagenum" id="Page_153">[Pg 153]</span> -interrogate him concerning it.” The bailiff told him he must -appear at the next Savannah court; and Williamson demanded -bail for his appearance, but the officials ruled that -Wesley’s word was in itself sufficient.</p> - -<p>Two days later, Causton called on Wesley, and demanded -that he should send to Mrs. Williamson, in writing, “the -reasons for repelling her before the whole congregation.” -Wesley complied, and wrote as follows:—</p> - -<div class="blockquote"> -<p class="psig"> -“<i>To Mrs. Sophia Williamson.</i><br /> -</p> - -<p>“At Mr. Causton’s request, I write once more. The rules whereby -I proceed are these:—</p> - -<p>“‘So many as intend to be partakers of the holy communion shall -signify their names to the curate, at least some time the day before.’ This -you did not do.</p> - -<p>“‘And if any of these have done any wrong to his neighbours, by word -or deed, so that the congregation be thereby offended, the curate shall -advertise him, that in anywise he presume not to come to the Lord’s -table until he hath openly declared himself to have truly repented.’</p> - -<p>“If you offer yourself at the Lord’s table on Sunday, I will advertise you -(as I have done more than once) wherein you have done wrong. And -when you have openly declared yourself to have truly repented, I will -administer to you the mysteries of God.</p> - -<p> -“<i>August 11, 1737.</i></p> -<p class="psig"> -“<span class="smcap">John Wesley.</span>” -</p> -</div> - -<p>On receiving this, Causton began to read, to as many of the -people as he could collect together, extracts from the letters -which Wesley had written to himself or to his niece, from the -beginning of their acquaintance, adding comments of his own, -to Wesley’s disadvantage. Others of Causton’s family were -assiduous in their endeavours to convince their neighbours -that Wesley had repelled Mrs. Williamson from the communion -because she had refused to marry him. In the -midst of all this Wesley writes: “I sat still at home, and, I -thank God, easy, having committed my cause to Him, and -remembering His word, ‘Blessed is the man that endureth -temptation; for when he is tried he shall receive the crown -of life, which the Lord hath promised to them that love -Him.”<a id="FNanchor_205" href="#Footnote_205" class="fnanchor">[205]</a></p> - -<p>Meanwhile, Causton desired Mr. Burnside, the trustees’ -secretary, to sign a certificate to the effect that Mrs. William<span class="pagenum" id="Page_154">[Pg 154]</span>son -had been for ten months past as constant a communicant -as any other, and that she had been of unblamable behaviour. -Mr. Burnside said he could not sign it with a safe conscience, -knowing it to be false. Upon which Causton severely reproached -him, and discharged him from his employment. -However, a number of names were procured to the certificate, -though, Wesley adds, the first part of it was shamefully -untrue, for Mrs. Williamson had omitted communicating -nine times in three months; in other words, had only communicated -once a month instead of once a week.<a id="FNanchor_206" href="#Footnote_206" class="fnanchor">[206]</a></p> - -<p>The Savannah court was to sit on August 22, a fortnight -after Wesley’s arrest; and Causton employed his utmost -power, and art, and application, in prejudicing the persons -who were to form the grand jury. His table was free to the -whole of them. Whatever they desired from the public stores -was delivered to them. Old misunderstandings were forgotten, -and nothing was too much to be done or promised -for men who, a week before, were unable, from such a source, -to procure even a crust of bread.</p> - -<p>Six days previous to the opening of the court, Wesley, -at the request of several of his communicants, read a short -statement of the case, after the evening prayers, in the open -congregation.<a id="FNanchor_207" href="#Footnote_207" class="fnanchor">[207]</a></p> - -<p>At length the great day of trial, in this Lilliputian kingdom, -came. The grand jury consisted of forty-four of the illustrious -inhabitants, about a fifth part of the adult male population -of Savannah. One was a Frenchman, ignorant of the English -language; one a papist; one a professed infidel; three were -Baptists; sixteen or seventeen others were Dissenters; and of -the rest, several had personal quarrels against Wesley, and -had openly vowed revenge.</p> - -<p>Causton gave a long and earnest charge to the jury, “to -beware of spiritual tyranny, and to oppose the new, illegal -authority which was usurped over their consciences.” Mrs. -Williamson’s affidavit was read, the substance of which has -been already given, with the exception that, after her marriage, -Wesley took every opportunity to force upon her his<span class="pagenum" id="Page_155">[Pg 155]</span> -private discourse, and terrified her by telling her that her -soul would be in danger, if she did not spend her time, and -converse with him, in the same manner, as she did before her -marriage.<a id="FNanchor_208" href="#Footnote_208" class="fnanchor">[208]</a></p> - -<p>Causton then delivered to the grand jury a paper, entitled -“A List of Grievances,” pretending to show that the Rev. -John Wesley “deviates from the principles and regulations of -the Established Church in many particulars inconsistent with -the happiness and prosperity of this colony,” as:—</p> - -<div class="blockquote"> - -<p>“1. By inverting the order and method of the liturgy.</p> - -<p>“2. By altering such passages as he thinks proper in the version of the -psalms, publicly authorised to be sung in the church.</p> - -<p>“3. By introducing into the church, and service at the altar, compositions -of psalms and hymns not inspected or authorised by any proper -judicature.</p> - -<p>“4. By introducing novelties, such as dipping infants, etc., in the sacrament -of baptism, and refusing to baptize the children of such as will not -submit to his innovations.</p> - -<p>“5. By restricting the benefits of the Lord’s supper to a small number -of persons, and refusing it to all others who will not conform to a grievous -set of penances, confessions, mortifications, and constant attendance at -early and late hours of prayer, very inconsistent with the labours and -employment of this colony.</p> - -<p>“6. By administering the sacrament of the Lord’s supper to boys -ignorant and unqualified; and that notwithstanding of their parents and -nearest friends remonstrating against it, and accusing them of disobedience -and other crimes.</p> - -<p>“7. By refusing to administer the holy sacrament to well disposed and -well living persons, unless they should submit to confessions and penances -for crimes, which they utterly refuse, and whereof no evidence is offered.</p> - -<p>“8. By venting sundry uncharitable expressions of all who differ from -him; and not pronouncing the benediction in church, until all the hearers, -except his own communicants, are withdrawn.</p> - -<p>“9. By teaching wives and servants that they ought absolutely to -follow the course of mortifications, fastings, and diets, and two sets of -prayers prescribed by him; without any regard to the interests of their -private families, or the commands of their respective husbands and -masters.</p> - -<p>“10. By refusing the Office of the Dead to such as did not communicate -with him, or by leaving out such parts of the service as he thought proper.</p> - -<p>“11. By searching into and meddling with the affairs of private families, -by means of servants and spies employed by him for the purpose, whereby -the peace both of public and private life is much endangered. -<span class="pagenum" id="Page_156">[Pg 156]</span></p> - - -<p>“12. By calling himself ‘ordinary,’ and thereby claiming a jurisdiction -which is not due to him, and whereby we should be precluded from -access to redress by any superior jurisdiction.”<a id="FNanchor_209" href="#Footnote_209" class="fnanchor">[209]</a></p> -</div> - -<p>How did the grand jury deal with these charges?</p> - -<p>First of all, Mrs. Williamson was called, but acknowledged, -in the course of her examination, that she had no objection to -Wesley’s behaviour previous to her marriage. After her, -Mr. and Mrs. Causton were examined; the former confessing -that, if Wesley had asked his consent to marry his niece, he -would not have refused it.<a id="FNanchor_210" href="#Footnote_210" class="fnanchor">[210]</a> Ten other witnesses were put -into the box, and several of Wesley’s letters to Mrs. Williamson -were read.<a id="FNanchor_211" href="#Footnote_211" class="fnanchor">[211]</a></p> - -<p>Some days were spent in sifting the business; and then, -on September 1, a majority of the jurymen agreed to the -following indictments:—</p> - -<p>1. That, after the 12th of March last, the said John Wesley -did several times privately force his conversation to Sophia -Christiana Williamson, contrary to the express desire and -command of her husband; and did likewise write and privately -convey papers to her, thereby occasioning much uneasiness -between her and her husband.</p> - -<p>2. That, on the 7th of August last, he refused the sacrament -of the Lord’s supper to Sophia Christiana Williamson, -without any apparent reason, much to the disquiet of her -mind, and to the great disgrace and hurt of her character.</p> - -<p>3. That he hath not, since his arrival in Savannah, emitted -any public declaration of his adherence to the principles and -regulations of the Church of England.</p> - -<p>4. That, for many months past, he has divided on the -Lord’s day the order of morning prayer, appointed to be used -in the Church of England, by only reading the said morning -prayer and the litany at five or six o’clock, and wholly -omitting the same between the hours of nine and eleven -o’clock, the customary time of public morning prayer.</p> - -<p>5. That, about the month of April, 1736, he refused to -baptize, otherwise than by dipping, the child of Henry Parker, -unless the said Henry Parker and his wife would certify that<span class="pagenum" id="Page_157">[Pg 157]</span> -the child was weak and not able to bear dipping; and added -to his refusal, that, unless the said parents would consent to -have it dipped, it might die a heathen.</p> - -<p>6. That, notwithstanding he administered the sacrament of -the Lord’s supper to William Gough, about the month of -March, 1736, he did, within a month after, refuse the sacrament -to the said William Gough, saying that he had heard that -William Gough was a Dissenter.</p> - -<p>7. That in June, 1736, he refused reading the Office of the -Dead over the body of Nathaniel Polhill, only because -Nathaniel Polhill was not of his opinion; by means of which -refusal the said Nathaniel Polhill was interred without the -appointed Office for the Burial of the Dead.</p> - -<p>8. That, on or about the 10th of August, 1737, he, in the -presence of Thomas Causton, presumptuously called himself -“Ordinary of Savannah,” assuming thereby an authority -which did not belong to him.</p> - -<p>9. That in Whitsun-week last he refused William Aglionby -to stand godfather to the child of Henry Marley, -giving no other reason than that the said William Aglionby -had not been at the communion table with him.</p> - -<p>10. That, about the month of July last, he baptized the -child of Thomas Jones, having only one godfather and godmother, -notwithstanding that Jacob Matthews did offer to -stand godfather.<a id="FNanchor_212" href="#Footnote_212" class="fnanchor">[212]</a></p> - -<p>Such were the findings of the majority of the grand jury. -The minority of twelve, including three constables and six -tithingmen, drew up and signed a document, and transmitted -it “to the honourable the trustees for Georgia,” to the following -effect:—</p> - -<p>1. That they were thoroughly persuaded that the charges -against Mr. Wesley were an artifice of Mr. Causton’s, designed -rather to blacken the character of Mr. Wesley than to free the -colony from religious tyranny, as he had alleged.</p> - -<p>2. That it did not appear that Mr. Wesley had either -spoken in private or written to Mrs. Williamson since the day -of her marriage, except one letter, which he wrote on the 5th -of July, at the request of her uncle, as a pastor, to exhort and -reprove her.</p> - -<p><span class="pagenum" id="Page_158">[Pg 158]</span></p> - -<p>3. That, though he did refuse the sacrament to Mrs. Williamson -on the 7th of August last, he did not assume to himself -any authority contrary to law, for every person intending to -communicate was bound to signify his name to the curate, at -least some time the day before; which Mrs. Williamson did not -do; although Mr. Wesley had often, in full congregation, declared -he did insist on a compliance with that rubric, and had -before repelled divers persons for non-compliance therewith.</p> - -<p>4. That, though he had not in Savannah emitted any public -declaration of his adherence to the principles and regulations -of the Church of England, he had done this, in a stronger -manner than by a formal declaration, by explaining and defending -the three creeds, the thirty-nine articles, the whole -Book of Common Prayer, and the homilies; besides a formal -declaration is not required, but from those who have received -institution and induction.</p> - -<p>5. That though he had divided, on the Lord’s day, the order -of morning prayer, this was not contrary to any law in being.</p> - -<p>6. That his refusal to baptize Henry Parker’s child, otherwise -than by dipping, was justified by the rubric.</p> - -<p>7. That, though he had refused the sacrament to William -Gough, the said William Gough (one of the twelve jurors who -signed the document sent to the trustees) publicly declared -that the refusal was no grievance to him, because Mr. Wesley -had given him reasons with which he was satisfied.</p> - -<p>8. That, in reference to the alleged refusal to read the -burial service over the body of Nathaniel Polhill, they had -good reason to believe that Mr. Wesley was at Frederica, -or on his return thence, when Polhill was interred; besides -Polhill was an anabaptist, and desired, in his lifetime, that he -might not be buried with the office of the Church of England.</p> - -<p>9. That they were in doubt about the indictment concerning -Wesley calling himself “Ordinary of Savannah,” not well -knowing the meaning of the word.</p> - -<p>10. That, though Mr. Wesley refused to allow William -Aglionby to stand godfather to the child of Henry Marley, and -Jacob Matthews to stand godfather to the child of Thomas -Jones, he was sufficiently justified by the canons of the Church, -because neither Aglionby nor Matthews had certified Mr. -Wesley that they had ever received the holy communion.</p> - -<p><span class="pagenum" id="Page_159">[Pg 159]</span></p> - -<p>Such were the findings of his foes and of his friends: the -only difference, as to fact, between the majority of thirty-two -and the minority of twelve, is that which relates to Mrs. Williamson -and Nathaniel Polhill. The minority declare that it -is not true that Mr. Wesley did <i>several times</i> privately force -his conversation to Sophia Williamson after her marriage; and -that they have good reason to believe that it is not true that -he refused to read the burial service over Nathaniel Polhill, -because, at the time of the burial, he was absent from Savannah. -All the other alleged facts are admitted, but are also justified. -How did Wesley meet the indictments?</p> - -<p>On September 2, the day after they were presented and -were read to the people, he appeared in court, and spoke to -this effect:—“As to nine of the ten indictments against me, I -know this court can take no cognisance of them, they being -matters of an ecclesiastical nature. But that concerning my -speaking and writing to Mrs. Williamson is of a secular nature; -and this, therefore, I desire may be tried here where the facts -complained of were committed.”<a id="FNanchor_213" href="#Footnote_213" class="fnanchor">[213]</a></p> - -<p>In this Wesley was unquestionably right. His conduct as -a priest of the Church of England might be, as it doubtless -was, arrogant, foolish, offensive, intolerant; but the petty -magisterial court at Savannah had no more right to try him -for his high church practices than an Old Bailey judge and -jury have to try the half-fledged papistical rectors, curates, -and incumbents, who are playing such fantastic tricks in the -Protestant churches of old England at the present day. They -had a right to try him on the matter mentioned by himself, -inasmuch as it was alleged that Mrs. Williamson had been injured -in her character, and, on that account, her husband -demanded damages to the extent of £1000.</p> - -<p>Wesley was prepared to answer this indictment, and moved -for an immediate hearing; but the court evaded his request, -and postponed the hearing to its next sitting. From September -1, when the indictments were first presented, to the end -of November, when Wesley made known his intention to return -to England, he seems to have attended not fewer than -seven different sittings of the court, asking to be tried on the<span class="pagenum" id="Page_160">[Pg 160]</span> -charge affecting the character of Mrs. Williamson; but all -to no purpose. The fact is, Mr. and Mrs. Williamson, after -having stabbed him, were about to set sail to England,<a id="FNanchor_214" href="#Footnote_214" class="fnanchor">[214]</a> and -their contemplated absence was made a pretext for not proceeding -with the trial. There can be little doubt that the -whole affair was as the twelve jurors believed, a device of -Thomas Causton, to gratify his spite, and, by annoyances, to -drive Wesley from the colony.</p> - -<p>Six days after the majority of the grand jury presented their -indictments, Mr. Dixon, chaplain to a company of soldiers at -Frederica, called on Wesley, and informed him that the magistrates -of Savannah had given him authority to perform ecclesiastical -offices in the town; and that he should begin to do so -the day following, by reading prayers, preaching, and administering -the Lord’s supper. Accordingly, on September 8, -the bell was rung, and Mr. Dixon read prayers and preached, -in Wesley’s church, to Mr. Causton, Mr. and Mrs. Williamson, -and about half-a-score other persons. He announced that he -had intended to administer the holy communion, but some of -his communicants were indisposed. He would, however, read -prayers and preach every Thursday, and would administer -baptism to as many children as might be brought for that -purpose. This was <i>ipso facto</i> a setting aside of Wesley; or, -at all events, it was an arbitrary appointment of another -clergyman to fill his place.</p> - -<p>On the Sunday following, September 11, Wesley preached -from, “It must needs be that offences come;” and then proceeded -to read a paper which he had read before, on the day -he began his ministry at Savannah, and in which he had -apprised his congregation:—1. That he must admonish every -one of them, not only in public, but from house to house. 2. -That he could admit none to the holy communion without -previous notice. 3. That he should divide the morning service -in compliance with the first design of the Church. 4. That he -should obey the rubric by dipping in baptism all children -who were well able to endure it. 5. That he should admit -none who were not communicants to be sureties in baptism. -6. That though, in general, he had all the authority which was<span class="pagenum" id="Page_161">[Pg 161]</span> -entrusted to any one within the province, yet he was only a -servant of the Church of England,—not a judge, and therefore -obliged to keep the regulations of that Church in all things.<a id="FNanchor_215" href="#Footnote_215" class="fnanchor">[215]</a></p> - -<p>On succeeding Sundays, he read to the congregations the -homilies, and then began reading Dr. Rogers’s eight sermons, -as an antidote against the poison of infidelity. Up to the -present, he had no intention of leaving the colony. Indeed, -as lately as the 7th of June last, he had written to his sister -Keziah, and had made her an offer to come and live with him -at Savannah;<a id="FNanchor_216" href="#Footnote_216" class="fnanchor">[216]</a> but, as soon as it was known that Williamson -and his wife were about to start for England, Delamotte -urged that Wesley ought to go as well, in order to prevent, or -remove, the misrepresentations which they were likely to make. -This was on September 9;<a id="FNanchor_217" href="#Footnote_217" class="fnanchor">[217]</a> and, a month later, Wesley took -counsel with his friends on the same subject. They were -unanimously of opinion “that he ought to go, but not yet;” -and accordingly he abandoned his purpose for the present.</p> - -<p>Meanwhile, he commenced three kinds of services which he -had not before attempted. He offered to read prayers, and -to expound the Scriptures, in French, every Saturday afternoon, -to the French families settled at Highgate, five miles -from Savannah, which offer was thankfully accepted. The -French at Savannah heard of this, and requested he would do -the same for them, with which request he willingly complied. -He also began to read prayers and expound in German, once -a week, to the German villagers of Hampstead.</p> - -<p>His Sunday labour, during the few weeks that he yet remained -in Savannah, was as follows:—1. English prayers -from five o’clock to half-past six. 2. Italian prayers at nine. -3. A sermon and the holy communion, for the English, from -half-past ten to about half-past twelve. 4. The service for the -French at one, including prayers, psalms, and Scripture exposition. -5. The catechizing of the children at two. 6. The -third English service at three. 7. After this, a meeting in his -own house for reading, prayer, and praise. 8. At six, the -Moravian service began, which he was glad to attend, not to -teach, but learn.</p> - -<p>Thus things proceeded until November 22, when Causton<span class="pagenum" id="Page_162">[Pg 162]</span> -sent for Wesley and showed him an affidavit, sworn on September -15, to the effect that he had called Causton a liar and -a villain; but, with characteristic duplicity, said he had not -sent <i>this</i> affidavit to the trustees,—a statement, which, in fact, -was both true and false, for although he had not sent <i>this</i> affidavit -he had sent a <i>copy</i> of it. Causton bitterly added, that -the last court held in Savannah had reprimanded him as “an -enemy to and a hinderer of the public peace.” “Both,” says -an eye-witness, “displayed warmth of temper; but Causton -was most vehement. They parted with mutual civilities.”<a id="FNanchor_218" href="#Footnote_218" class="fnanchor">[218]</a></p> - -<p>This caused Wesley to again consult his friends about the -propriety of his leaving the colony. He saw that at present -there was no possibility of instructing the Indians; neither had -he as yet found or heard of any Indians who had the least -desire of being instructed. Thus the great reason of his leaving -England was not realised. Then, as to Savannah, he had -never engaged himself, either by word or letter, to stay there -a day longer than he should judge convenient. And, further, -he now saw a probability of doing more service to the unhappy -colonists by going to England, than he could do by remaining -in Georgia; for there he could, without fear or favour, report to -the trustees the state in which the colony was placed. All his -friends agreed with him; and accordingly, next morning, he -called on Causton, and told him he “designed to set out for -England immediately, and placarded an advertisement in the -great square” of the unbuilt town to the same effect.</p> - -<p>Savannah was in great excitement. Causton had his partisans, -and so had Wesley his. Scandal was plentiful. Wesley’s -congregations dwindled, and were now extremely thin. Mr. -Stephens, the secretary of the trustees at Savannah, relates<a id="FNanchor_219" href="#Footnote_219" class="fnanchor">[219]</a> -that, in November, he heard Wesley preach on “Is it lawful -to give tribute unto Cæsar or not?” from which he discoursed -largely on the duties of magistrates, and on the obedience -which was due to them; setting forth how far it was consistent -with Christian liberty for people to insist upon their -rights, when they found themselves oppressed by inferior -magistrates exercising a discretionary authority which ex<span class="pagenum" id="Page_163">[Pg 163]</span>ceeded -their commission. Stephens adds, that the congregation -was very poor, and that he found that the magistrates -and many of the principal inhabitants had of late wholly -absented themselves from church.</p> - -<p>On November 20, Wesley preached from the text, “Jesus -wept.” Stephens writes: “He showed himself a good casuist; -but his metaphysical discourse would have been better adapted -to a learned audience than such a poor thin congregation as -his, who stood in need of plain doctrine.”</p> - -<p>On November 27, he preached from Acts xx. 26, 27. Stephens, -who was present, says: “He enforced the practice of all -Christian duties most pathetically, which he was well qualified -to do. Some people imagined, from the choice of the text, -that he meant it as a sort of farewell sermon; but it did not -appear so from any particular expressions employed.”</p> - -<p>No sooner was it known that Wesley meant to embark for -England, than Williamson issued an advertisement that he -had brought an action against him for £1000 damages; and -that if any one assisted his escape from the colony, he would -prosecute such accomplice with the utmost rigour of the law.<a id="FNanchor_220" href="#Footnote_220" class="fnanchor">[220]</a> -The magistrates also sent for Wesley, and told him he must -not leave the province till he had answered the indictments -against him. Wesley replied that he had already attended -seven sessions of the court to answer them, and had not -been permitted. They then requested him to sign a kind of -bond, engaging him, under a penalty of £50, to appear at -their court when he should be required; and added that Mr. -Williamson also demanded that he should give bail to answer -his action. Wesley replied that he would give neither any -bond, nor any bail at all; and so he left them. In the afternoon -of the same day they published an order requiring all -the officers and sentinels to prevent his leaving the province, -and forbidding any person to assist him in doing so.</p> - -<p>He was now a prisoner at large, and the same evening, after -public prayers, he set out in a boat for Purrysburg, distant about -twenty miles, and thus left Savannah and Georgia for ever.<a id="FNanchor_221" href="#Footnote_221" class="fnanchor">[221]</a></p> - -<p><span class="pagenum" id="Page_164">[Pg 164]</span></p> - -<p>Arriving at Purrysburg early in the morning of December 3, -Wesley and the four men who had assisted in his escape, -and had rowed him to Purrysburg, set out on foot to -Port Royal. Tramping their way through trackless forests, -they came to a large swamp, around which they wandered for -three weary hours. Then they had to force their way through -an almost impassable thicket. They had now been trudging -from an hour before sunrise in the morning till nearly sunset -at night, and had not tasted food, except a gingerbread cake, -which Wesley happened to have in his pocket. They were -faint and weary, and no wonder. Thrusting a stick into the -ground, and finding its end moist, two of them set to work -digging with their hands, and, at about three feet depth, obtained -water. They thanked God, drank, and were refreshed. -The month was December, and the night cold; but there was -no complaining; and, having commended themselves to God, -they lay down on the ground, close together, and Wesley, at -least, slept till near six in the morning.</p> - -<p>The next day was Sunday; but the bewildered fugitives -started again, and after three more days of weary wandering -reached Port Royal. Delamotte joined them on Thursday, -December 8, when, taking a boat, they all set sail for Charlestown. -This was no comfortable steamer, but a small watercraft, -without covering, and impelled by oars. Four days -were spent in making the passage, the winds were contrary, -and their provisions short; but, cold and hungry, they arrived -in safety on Tuesday, December 13.<a id="FNanchor_222" href="#Footnote_222" class="fnanchor">[222]</a></p> - -<p><span class="pagenum" id="Page_165">[Pg 165]</span></p> - -<p>Wesley and Delamotte, with the exception of a few brief -days, had not been parted for the last six-and-twenty months: -but on December 22 the former set sail for England; the -latter, for a season, was left behind. One of Wesley’s fellow -passengers was a young gentleman, who had been one of his -parishioners at Savannah; and another was Eleanor Hayes, -who became one of the first Methodists in London, and of -whom an interesting notice may be found in the <i>Methodist -Magazine</i> for 1867. It was impossible for Wesley to live -an idle life. During the voyage, he began instructing two -negro lads and the cabin-boy in the principles of the Christian -religion. On Sundays, at least, he had morning and evening -prayers. He finished his abridgment of De Renty’s Life; -and he read and explained to a poor Frenchman a chapter in -the New Testament every morning. When in mid-ocean they -encountered a terrific storm, which gave Wesley an opportunity -of speaking faithfully to all on board about their eternal interests. -On February 1 they landed at Deal, the day after -George Whitefield had set sail for the very settlement which -Wesley had been obliged to leave.</p> - -<p>During the passage Wesley had ample time for self-examination, -and wrote as follows:—</p> - -<p><span class="pagenum" id="Page_166">[Pg 166]</span></p> - -<div class="blockquote"> - -<p>“By the most infallible of proofs, inward feeling, I am convinced—</p> - -<p>“1. Of unbelief; having no such faith in Christ as will prevent my heart -being troubled.</p> - -<p>“2. Of pride, throughout my life past; inasmuch as I thought I had -what I find I have not.</p> - -<p>“3. Of gross irrecollection; inasmuch as in a storm I cry to God every -moment, in a calm not.</p> - -<p>“4. Of levity and luxuriancy of spirit; appearing by my speaking -words not tending to edify, but most by my manner of speaking of my -enemies.”</p> -</div> - -<p>He adds:—</p> - -<div class="blockquote"> - -<p>“I went to America to convert the Indians; but oh, who shall convert -me? I have a fair summer religion. I can talk well; but let death look -me in the face, and my spirit is troubled. I think, verily, if the gospel be -true, I am safe: for I not only have given, and do give, all my goods -to feed the poor; and not only give my body to be burned, drowned, or -whatever God shall appoint for me; but I follow after charity, if haply I -may attain it. I now believe the gospel is true. I show my faith by my -works,—by staking my all upon it. I would do so again and again, -a thousand times, if the choice were still to make. Whoever sees me sees -I would be a Christian. But in a storm, I think, ‘What if the gospel be not -true? Then thou art of all men most foolish. For what hast thou given -thy goods, thy ease, thy friends, thy reputation, thy country, thy life? For -what art thou wandering over the face of the earth—a dream! a cunningly -devised fable?’ Oh, who will deliver me from this fear of death? -A wise man advised me some time since, ‘Be still and go on.’ Perhaps -this is best, to look upon it as my cross.”</p> -</div> - -<p>After landing in England, he penned another remarkable -paper, which has often been cited without a quotation -of the notes he appended in after years.<a id="FNanchor_223" href="#Footnote_223" class="fnanchor">[223]</a> He asserts that -when he went to America, to convert the Indians, he was not -himself converted; but in the appended note he adds, “I am -not sure of this.” Neither are we. By his conscientious -severity in comparing himself with the standard of a perfect -Christian, as contained in the New Testament, and by his -imperfect and mystified views of the scriptural plan of salvation, -he might deprive himself of the filial confidence and joy -belonging to a child of God; but we dare not affirm that he -was a child of wrath because he was without the joy. On the -same principle, thousands of us would be children one day, but -not the next. Wesley’s assertion was too strong; in after life<span class="pagenum" id="Page_167">[Pg 167]</span> -he felt it so; and those who quote it ought, in all fairness, to -add what he himself appended.</p> - -<p>In another part of the same document he says of himself: -“Alienated as I am from the life of God, I am a child of -wrath, an heir of hell.” But the note he attached to this, in -subsequent years, is, “I believe not”; and if not a child -of wrath, then in his opinion, and after mature reflection, he -had a right to think himself a child of grace and an heir of -heaven.</p> - -<p>Another of his notes is: “I had even then the faith of a -servant, though not that of a son;” and that the reader may -know what interpretation to put upon such words, we give -the following extract from one of Wesley’s own sermons:—</p> - -<div class="blockquote"> - -<p>“But what is the faith which is properly saving? It is such a Divine -conviction of God, and the things of God, as, even in its infant state, -enables every one that possesses it to fear God and work righteousness. -And whosoever, in every nation, believes thus far, is accepted of Him. -He actually is, at that very moment, in a state of acceptance. But he is -at present only a <i>servant</i> of God, not properly a <i>son</i>. Meanwhile let it -be well observed that the wrath of God no longer abideth on him. -Nearly fifty years ago, when the preachers, commonly called Methodists, -began to preach that grand scriptural doctrine, salvation by faith, they -were not sufficiently apprised of the difference between a servant and a -child of God. In consequence of this, they were apt to make sad the -hearts of those whom God had not made sad. For they frequently asked -those who feared God, ‘Do you know that your sins are forgiven?’ And -upon their answering ‘No,’ immediately replied, ‘Then you are a child -of the devil.’ No; that does not follow. It might have been said (and -it is all that can be said with propriety), ‘Hitherto you are only a <i>servant</i>, -you are not a <i>child</i> of God. You have already great reason to praise -God that He has called you to His honourable service. Fear not, continue -crying unto Him, and you shall see greater things than these!’ And, -indeed, unless the servants of God halt by the way, they will receive the -adoption of sons. They will receive the <i>faith</i> of the children of God, by -His <i>revealing</i> His only begotten Son in their hearts. Thus, the faith of a -child is, properly and directly, a Divine conviction, whereby every child of -God is enabled to testify, ‘The life that I now live I live by faith in the -Son of God, who loved me and gave Himself for me.’ And whosoever -hath this, the Spirit of God witnesseth with his spirit, that he is a child of -God. This then it is, that properly constitutes the difference between a -servant of God and a child of God.”<a id="FNanchor_224" href="#Footnote_224" class="fnanchor">[224]</a></p> -</div> - -<p><span class="pagenum" id="Page_168">[Pg 168]</span></p> - -<p>Let those who have been accustomed to cite Wesley’s -hasty and incautious condemnation of himself, on his return -from Georgia, read it again in the light of his own appended -notes, and in the light of this extract from a sermon written -by himself nearly fifty years afterwards; and they will then -have a more correct idea of Wesley’s religious state at Oxford -and in America, and will also be better fitted to understand -what is meant by what is called his conversion on the -24th of May, 1738. This matter, however, must be resumed -in its proper place.</p> - -<p>Wesley, in Georgia, was accepted of God through Christ; -but, to cite his own words at the conclusion of his own -condemnatory document, he wanted “a sure trust and confidence -in God, that, through the merits of Christ, his sins -were forgiven.” “I want,” says he, “that faith which none -can have without knowing that he hath it.”</p> - -<p>Wesley, according to his own explanation, had long been -in a <i>saved</i> state (though he knew it not); but he was far from -being perfect, either in spirit or behaviour. No man could be -more sincere or earnest; but it is hoped that few ministers of -equal learning, wisdom, and sanctity make greater blunders -than were made by him at Savannah. There can be little -doubt that he had ecclesiastical authority for most, if not all, -his priestly practices; and so have the half papistical priests -and ritualists of the present day. But as England now is -right in resisting the introduction of rites and ceremonies, -fasts and feasts, confessions and penances, absolutions and -interdicts, savouring more of the man of sin than of the -word of God,—so Savannah then was right in resisting -similar innovations attempted to be introduced by the extremely -high church priest, fresh from the society of the -Oxford Methodists. If we are right in denouncing <i>ritualism</i> -now, Savannah was right in denouncing <i>ritualism</i> then. If -the thing is offensive and obnoxious here, it was equally offensive -and obnoxious there; and if no other end had been -answered by Wesley’s mission to America than knocking out -of him his high church nonsense, the good effected would have -been an ample compensation for two dangerous voyages of six -thousand miles, and for all the discomforts of living two-and-twenty -months, in a log-built hut, among almost homeless<span class="pagenum" id="Page_169">[Pg 169]</span> -emigrants, who had taken with them to the swamps and -woods of Georgia more covetousness than courtesy, more -rudeness than rank, more quarrelsomeness than quietude, and -more conceit than common sense.</p> - -<p>Wesley has been blamed for repelling Mrs. Williamson -from the communion; and if he had nothing more to allege -against her than the offence that, since her marriage, she had -come to sacrament once a month only, instead of once a week, -he deserves to be blamed. It was a rash proceeding, utterly -unwarranted; and both she and her husband did right in -resisting it. So far we agree with Wesley’s censors; but we -cannot agree with them in saying that the great, if not only, -reason of his repelling her was revenge arising out of her -refusal to marry him. There is not a particle of evidence in -proof of that. Five months had elapsed since her marriage; -and, again and again, during that interval, he had administered -to her the holy communion. The repulse was, on his part, -a strictly conscientious, not a revengeful act; but though -conscientious, it was, to say the least, mistaken, and deserves -censure instead of praise. Mr. Moore says that, about three -months after Mrs. Williamson’s marriage, Wesley saw things -in her conduct which induced him to bless God for his deliverance -in not marrying her, and that these things were -noted in his private journal never printed. We have not the -slightest wish to defend the lady where she deserves censure: -but fairness compels us to say that we have seen the private -journal; but neither in it, nor elsewhere, have we met with -anything charged against her more serious than what has -been already mentioned in the present far too lengthy chapter. -Dissimulation is the strongest word Wesley has used concerning -her; and this is used in reference to something which -happened three months after she was married, and of which -no explanation is given.<a id="FNanchor_225" href="#Footnote_225" class="fnanchor">[225]</a> Miss Hopkey, like Wesley himself, -was not so good as she might have been; but that is not a -sufficient reason why Wesley’s biographers should insinuate, -if not assert, that she was worse than she really was.</p> - -<p>Wesley’s mission to America seemed a failure! But was -it so? When Whitefield arrived, he wrote: “The good<span class="pagenum" id="Page_170">[Pg 170]</span> -Mr. John Wesley has done in America is inexpressible. His -name is very precious among the people; and he has laid a -foundation that I hope neither men nor devils will ever be -able to shake. Oh that I may follow him as he has followed -Christ.”<a id="FNanchor_226" href="#Footnote_226" class="fnanchor">[226]</a></p> - -<p>Wesley himself observes:—</p> - -<div class="blockquote"> - -<p>“Many reasons I have to bless God for my having been carried to -America, contrary to all my preceding resolutions. Hereby, I trust, He -hath in some measure ‘<i>humbled me and proved me, and shown me what -was in my heart</i>.’ Hereby, I have been taught to ‘<i>beware of men</i>.’ -Hereby, God has given me to know many of His servants, particularly -those of the church of Herrnhuth. Hereby, my passage is open to the -writings of holy men, in the German, Spanish, and Italian tongues. All -in Georgia have heard the word of God, and some have believed and -begun to run well. A few steps have been taken towards publishing the glad -tidings both to the African and American heathens. Many children have -learned how they ought to serve God, and to be useful to their neighbour. -And those whom it most concerns have an opportunity of knowing the -state of their infant colony, and laying a firmer foundation of peace and -happiness to many generations.”<a id="FNanchor_227" href="#Footnote_227" class="fnanchor">[227]</a></p> -</div> - -<p>These are no mean results to be realised in about two -years,—self-knowledge, caution, acquaintance with the church -that was to help him to clearer views of the plan of salvation, -the acquisition of three European languages, the unprecedented -fact of preaching Christ to <i>all</i> the widely scattered inhabitants -of an English colony, steps taken to evangelise negroes and -Indians, many children religiously educated, and the way -prepared for promoting the prosperity of Georgia to the end -of time!</p> -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> -<p><span class="pagenum" id="Page_171">[Pg 171]</span></p> - -<h2 class="nobreak" id="CHAPTER_V">CHAPTER V.<br /> - - -<small><i>WESLEY IN TRANSITION.</i> 1738.</small></h2> -</div> - -<div class="sidenote">1738<br /> - -Age 35</div> - -<p class="drop-cap">WHITEFIELD left England the day before Wesley -reached it. He landed in Georgia on the 7th of May, -1738, and remained sixteen weeks; and then set out again for -his own country, where he arrived on November 30. A flying -visit, but not a fruitless one. Having been ordained by Bishop -Benson in June, 1736, he began his unparalleled preaching -career with a sermon in the church of St. Mary de Crypt, -Gloucester, where he had been baptized, and where he first -received the sacrament of the Lord’s supper. Some of his -congregation mocked, but most were powerfully impressed. -The bishop was informed that the sermon had driven fifteen -persons mad; the worthy prelate hoped the madness would -be abiding. Whitefield was a stripling of twenty-one; but -wherever he went crowds flocked to hear him. At Bristol, -the whole city seemed alarmed; Quakers, Baptists, Presbyterians, -and sectarians of all kinds, ran after him; and -churches were as full on week days as they had used to be on -Sundays. Wesley wrote to his Oxford friends, asking help -for Georgia. Whitefield was preaching as often as four times -a day, and had become so famous that Raikes, of Gloucester, -and others, thought it an enrichment of their newspapers -to insert accounts of his doings; but his friend -Wesley needed help, and that was quite enough to make him -treat as trifles the praises of the multitudes who ran after him. -Just at the time when Wesley was compelled to leave Georgia, -Whitefield repaired to London to embark for it. During his -brief detention, in less than three months, he preached in London -above a hundred sermons, and collected above a thousand -pounds for charity schools and for the poor. When he set sail, -he read prayers and preached twice every day; and such was -his influence on board, that the very soldiers stood out before -him to say their catechism like little children.</p> - -<p><span class="pagenum" id="Page_172">[Pg 172]</span></p> - -<p>The day after his arrival at Savannah, Causton and the -magistrates sent word that they would wait upon him; but -he chose rather to wait upon them, and was treated with as -much deference as Wesley had been treated with disrespect. -He began to visit from house to house, catechized, read -prayers morning and evening, and expounded the two second -lessons every day. He found Tomo-Chichi, the Indian chief, -on a blanket, thin and meagre, and evidently dying. At -Hampstead and Highgate he followed Wesley’s example, and -read prayers once a week, though the population of the former -village consisted of only three men, one woman, and seven -children. He also visited Thunderbolt, a village of three -families consisting of sixteen persons, and preached to them. -He likewise opened a girls’ school at Savannah. He paid a -few days’ visit to Frederica, where there was now a population -of about one hundred and twenty; and read prayers and -preached, under a large tree, to more than could have been -expected. He also visited the Saltzburghers at Ebenezer, -and found two such pious ministers as he had not often seen.</p> - -<p>Four months having been thus spent, he set out for England, -the Savannah people bidding adieu to him with tearful eyes, -and begging that he would soon return. He landed in Ireland -in November, where mayors and bishops vied with each other -in inviting him to their mansions and palaces, and where he -also took the opportunity of visiting the cabins of Irish -peasants, in one of which, twenty feet long and twelve broad, -there were a man, his wife and three children, two pigs feeding, -two dogs, and several geese, a great fire, and the master of -the family threshing corn.</p> - -<p>On reaching London, he found that those who had been -awakened by his preaching a year ago had “grown strong -men in Christ, by the ministrations of his dear friends and -fellow labourers, John and Charles Wesley.” The old doctrine -of justification by faith only had been much revived; societies -had been instituted at Fetter Lane and other places; and -Whitefield ended the eventful year of 1738 by preaching and -expounding, during the last week of it, not fewer than seven-and-twenty -times.<a id="FNanchor_228" href="#Footnote_228" class="fnanchor">[228]</a></p> - -<p><span class="pagenum" id="Page_173">[Pg 173]</span></p> - -<p>Let us now turn to Wesley. He landed at Deal early in -the morning of February 1; and at once resumed his work in -England, by reading prayers and preaching at the inn. After -breakfast, he set out for London, and, reaching Faversham at -night, he again read prayers and expounded the second lesson -to a few who were called Christians, but who were more savage -in their behaviour than the wildest Indians he had ever met. -His next halting place was Blendon, where the family of his -friend Charles Delamotte gave him a hearty welcome. On -the evening of February 3, he arrived in London; and, without -delay, visited Oglethorpe, and waited upon the Georgian -trustees; gave to them a written account why he had left the -colony; and returned to them the instrument whereby they -had appointed him minister of Savannah.</p> - -<p>Wesley was too earnest to take a holiday. Time with him -was too important for any part of it to be spent in idleness. -Reaching London on Friday, he resumed preaching on Sunday; -and, for the next fifty-three years, never ceased, and never -lagged, in this important work, except when serious sickness -occasionally laid upon him a brief embargo.</p> - -<p>And, certainly, if England ever needed earnest, enthusiastic -labourers, it was now. During this very year of 1738, not -fewer than fifty-two criminals were hanged at Tyburn; and -within the last two years about 12,000 persons had been convicted, -within the Bills of Mortality, of smuggling gin, or of -selling it without the £50 per annum licence. Sunday traffic -had become such a nuisance in London and its suburbs, that -even the court of aldermen interfered, and commanded the -marshals, and all constables, beadles, and other public officers, -to use their best endeavours to suppress it. They were also to -apprehend all shoeblacks cleaning shoes in the public streets; -and to take notice of all vintners, ale and coffee house keepers, -barbers, and others, who exercised their ordinary trades on -Sundays. A committee of the House of Lords “to examine -into the causes of the present notorious immorality and profaneness,” -stated, in their report, that they had sufficient -grounds to believe that a number of loose and disorderly -persons had of late formed themselves into a club, under the -name of <i>Blasters</i>, and were using means to induce the youth of -the kingdom to join them. The members of this impious<span class="pagenum" id="Page_174">[Pg 174]</span> -club professed themselves to be votaries of the devil, offered -prayers to him, and drank his health. They also had been -heard to utter “the most daring and execrable blasphemies -against the sacred name and majesty of God; and to use such -obscene, blasphemous, and before unheard of expressions as the -Lords’ committee think they cannot even mention, and therefore -they pass them over in silence.” The same committee -further reported, that “of late years there had appeared a -greater neglect of religion and of all things sacred—a greater -neglect of Divine worship, both public and private, and of -the due observance of the sabbath, than had ever before been -known in England. There was a want of reverence to the -laws and to magistrates, and of a due subordination in the -several ranks and degrees of the community. There was an -abuse of liberty, a great neglect in education, and a want of -care in training children, and in keeping servants in good order; -while idleness, luxury, gambling, and an excessive use of -spirituous and intoxicating liquors had grown into an alarming -magnitude.” The report concludes by recommending that -the bishops be desired, at their visitations, to particularly charge -the clergy to exhort the people to a more frequent and constant -attendance at Divine services; and that visitors of the -universities and of schools require the fellows and masters carefully -to instruct the youth committed to their care, in the principles -of religion and morality; to which recommendation the -House of Lords agreed.</p> - -<p>One month, in 1738, was spent by Wesley in his homeward -voyage from America. Three others were spent in Germany. -During the remaining eight he preached in various parts of -England, at least, eighty times. One of his sermons was -delivered in the cabin of a ship, two were preached in workhouses, -eleven in Oxford castle, one in Oxford Bocardo, -one in Lincoln College chapel, one in Manchester, one at -Windsor, one at Stanton-Harcourt, two in Newgate prison, -and the remainder principally in twenty-six different churches -in the metropolis. His sermon at St. John the Evangelist’s -“offended many of the best in the parish.” His first discourse -at St. Lawrence’s was “an open defiance of that -mystery of iniquity which the world calls ‘prudence,’” and -gave great offence. A sermon at Oxford castle was chiefly<span class="pagenum" id="Page_175">[Pg 175]</span> -addressed to a man condemned to die, and who, on the same -day, found the forgiveness of his sins, and shortly after went to -the gallows “enjoying perfect peace.” At one of his sermons -in Newgate prison, nine persons were present who had recently -received sentence of death—two for murdering their wives, -one for filing guineas, two for burglary, and four for robberies. -These wretched creatures, and two others previously condemned, -were all executed at Tyburn, on November 8;<a id="FNanchor_229" href="#Footnote_229" class="fnanchor">[229]</a> and, -at their earnest desire, Wesley and his brother, on the day of -execution, went to Newgate “to do the last good office” to -them. Charles preached; the malefactors wept; and some of -them, at least, were filled with “the peace of God which passeth -all understanding.” Wesley writes: “It was the most glorious -instance I ever saw of faith triumphing over sin and death.”</p> - -<p>The great event in Wesley’s history, during the year 1738, -was his conversion. Something has been said already on this -momentous subject; but other facts and explanations must -now be given. Let us try to answer the questions following:—</p> - -<p>1. What was the religious state, and what were the religious -views, of Wesley previous to his conversion? 2. What were -the doctrines he was taught by Peter Bohler? 3. When was -he converted? and how?</p> - -<p>1. Wesley’s religious state and views previous to his conversion.</p> - -<p>He was <i>almost a Christian</i>.<a id="FNanchor_230" href="#Footnote_230" class="fnanchor">[230]</a> He most rigorously abstained -from everything which the gospel of Christ prohibits, and -cheerfully practised everything which it enjoins. He avoided -every form of profanity, and every word or look that, directly -or indirectly, tended to uncleanness. He equally avoided -detraction, backbiting, talebearing, evil speaking, and idle -words. He was no railer, brawler, or scoffer at the faults -or infirmities of others, but continually endeavoured to live -peaceably with all men. He laboured and suffered for the -benefit of many. He reproved the wicked, instructed the -ignorant, confirmed the wavering, quickened the good, and -comforted the afflicted. He used all the means of grace, and -at all opportunities: he attended public service every day;<span class="pagenum" id="Page_176">[Pg 176]</span> -he communicated every week; he constantly used family -prayer; he had set times daily for private devotions. All this -was done from a sincere and hearty desire to serve God and to -do His will. In all his conversation and in all his actions—in -all he did and in all he left undone, his only motive was a -design to please and honour God. He declares that he went -thus far for many years, and yet that all this time he was -only <i>almost a Christian</i>.<a id="FNanchor_231" href="#Footnote_231" class="fnanchor">[231]</a></p> - -<p>He held no principles but what he believed to be revealed -in the word of God; and, in the interpretation of that word -he always judged the most literal sense to be the best, unless -when the literal sense of one scripture contradicted some other. -He firmly believed in a change wrought in the heart by the -Holy Spirit, and called a person thus changed “regenerated, -born again, and a new creature.” In all other cases, he endeavoured -to express spiritual things in spiritual words, though -he was not ignorant that such words and their hidden meaning -were treated by the unconverted as jargon and cant.<a id="FNanchor_232" href="#Footnote_232" class="fnanchor">[232]</a></p> - -<p>He had many remarkable answers to prayer, especially -when he was in trouble; and he had many sensible comforts—short -anticipations of the life of faith. He had a Divine -conviction of God and of the things of God; and firmly -believed in Jesus Christ as the Saviour of the world.<a id="FNanchor_233" href="#Footnote_233" class="fnanchor">[233]</a> He -was, at least, a <i>servant</i> of God, <i>and was accepted of Him</i>;<a id="FNanchor_234" href="#Footnote_234" class="fnanchor">[234]</a> and -yet all this while he was beating the air, and was seeking to -establish his own righteousness, instead of submitting to the -righteousness of Christ which is by faith. He delighted in -the law of God, after the inner man; and yet he was carnal, -sold under sin. Every day he was constrained to cry out, -“What I do I allow not: for what I would I do not; but -what I hate that I do. To will is present with me; but how -to perform that which is good, I find not.” He was fighting -with sin continually, but not always conquering. Before, he -had <i>willingly</i> served sin; now it was <i>unwillingly</i>; but still he -served it. He fell, and rose, and fell again. Sometimes he -was overcome, and in heaviness; sometimes he overcame, and<span class="pagenum" id="Page_177">[Pg 177]</span> -was in joy. Once he had foretastes of the terrors of the law; -but now he had foretastes of the comforts of the gospel. For -above ten years there was in him this struggle between nature -and grace; and yet he was still only striving with, not freed -from, sin; neither had he the witness of the Spirit with his -spirit that he was a child of God; nor indeed could he, for he -“sought it not by faith, but, as it were, by the works of the -law.”<a id="FNanchor_235" href="#Footnote_235" class="fnanchor">[235]</a></p> - -<p>Such is Wesley’s description of himself; and this, when -added to what has been previously said concerning his religious -career at Oxford, will be a sufficient answer to the -first of the three questions proposed.</p> - -<p>2. The second is, what were the doctrines which Wesley -was taught by Peter Bohler?</p> - -<p>In the storm which Wesley encountered in his voyage from -Georgia, he found himself in fear of death; and was convinced -that the cause of it was unbelief; and that the gaining a true -living faith was the “one thing needful” for him.</p> - -<p>Peter Bohler told him that true faith in Christ was inseparably -attended by—(1) dominion over sin; and (2) constant -peace, arising from a sense of forgiveness. Wesley was amazed, -and regarded this as a new gospel; for if this was so, it was -clear that he was without true faith in Christ, because he was -without its inseparable fruits. He was not willing to be -convinced of this. He disputed with all his strength, and -laboured to prove that there might be faith without the two -fruits mentioned, and especially the second. Bohler referred -him to the Bible and to experience. Wesley consulted the -Bible, and when he had set aside the glosses of men he was -bound to acknowledge that Bohler was correct. Still he hesitated -to believe that any “experience” could be adduced in -favour of Bohler’s doctrine. The next day Bohler brought to -him three persons, all of whom testified of their own personal -experience that a true living faith in Christ is inseparable from -a sense of pardon for all past, and freedom from all present, -sins. They also added, with one mouth, that this faith is the -gift, the free gift of God; and that He will surely give it to -every one who earnestly and perseveringly prays for it.</p> - -<p><span class="pagenum" id="Page_178">[Pg 178]</span></p> - -<p>At subsequent interviews with Bohler, another doctrine was -forced on Wesley, namely, that this saving faith in Christ is -given in a moment; and that in an instant a man is turned -from sin and misery to righteousness and joy in the Holy -Ghost. Wesley kicked against this also; and Bohler again -referred him to the Scriptures and to experience. Wesley -searched the Scriptures; and, to his utter astonishment, he -found there were scarcely any instances of other than <i>instantaneous</i> -conversions. Still he had one retreat left, and told -Bohler that, though “God wrought thus in the first ages of -Christianity, times now were changed.” To meet this objection, -Bohler, the day after, turned to his <i>experience</i> test, and -brought to Wesley several living witnesses, who testified that -God had given them, in a moment, such a faith in Christ as -translated them out of darkness into light, out of sin and fear -into holiness and happiness. Wesley writes: “Here ended -my disputing. I could now only cry out, ‘Lord, help Thou -my unbelief.’ I was now thoroughly convinced; and, by -the grace of God, I resolved to seek this faith unto the end—(1) -By absolutely renouncing all dependence, in whole or in -part, upon my own works of righteousness; on which I had -really grounded my hope of salvation, though I knew it not, -from my youth up. (2) By adding to the constant use of all -the other means of grace continual prayer for this very thing—justifying, -saving faith, a full reliance on the blood of Christ -shed for me; a trust in Him as my Christ, as my sole justification, -sanctification, and redemption.”<a id="FNanchor_236" href="#Footnote_236" class="fnanchor">[236]</a></p> - -<p>These then were the great doctrines which Peter Bohler -brought to the hearing of John Wesley. They were new -to him; but finding them to be scriptural, and also corroborated -by living experience, he at once believed them. He -went to the Delamotte family at Blendon, and there spake -clearly and fully concerning them. Mr. Broughton and his -brother Charles were present. The former objected, and the -latter became so much offended, that in anger he left the room, -telling his brother that his newfangled doctrines were mischievous.<a id="FNanchor_237" href="#Footnote_237" class="fnanchor">[237]</a> -Wesley also wrote to his brother Samuel on the<span class="pagenum" id="Page_179">[Pg 179]</span> -same subject, on the 4th of April, declaring that he had seen, -so far as it could be seen, very many persons changed, in a -moment, from the spirit of horror, fear, and despair, to the -spirit of hope, joy, and peace; and from sinful desires, till -then reigning over them, to a pure desire of doing the will of -God.<a id="FNanchor_238" href="#Footnote_238" class="fnanchor">[238]</a></p> - -<p>We proceed to the third question,—</p> - -<p>3. When and how was Wesley converted? His first interview -with Bohler was on February 7, 1738; and, from that -time till the 4th of May, when Bohler left London for Carolina, -he embraced every opportunity of conversing with him. -They went in company to Oxford, and to Mr. Gambold, at -Stanton-Harcourt. The man of erudition, and of almost -anchorite piety, sat at the feet of this godly German like a -little child, and was content to be thought a fool that he -might be wise. “My brother, my brother,” said Bohler, -“that philosophy of yours must be purged away;” and purged -away it was. Wesley thought that, being without faith, he -ought to leave off preaching. But Bohler replied: “By no -means. Preach faith till you have it; and then, because you -have it, you will preach it;” and, on the 6th of March, he -began to preach accordingly. Meanwhile several of his friends, -as his brother Charles, Mr. Gambold, and Mr. Stonehouse, -vicar of Islington, had embraced the doctrine of salvation by -faith only; and two, Whitefield, and Mr. Hutchins, of Pembroke -College, had experienced it.<a id="FNanchor_239" href="#Footnote_239" class="fnanchor">[239]</a> Charles Wesley also, on -Whit-Sunday, May 21, was made a partaker of the same great -blessing. At the time, he was ill of pleurisy, and his brother -and some other friends came to him, and sang a hymn of -praise to the Holy Ghost; and, after they were gone, he was -enabled to exercise that faith in Christ of the want of which -he had been recently convinced, and was filled with love and -peace. Wesley himself was still a mourner. His heart was -heavy. He felt that there was no good in him; and that all -his works, his righteousness, and his prayers, so far from -having merit, needed an atonement for themselves. His -mouth was stopped. He knew that he deserved nothing but -wrath; and yet he heard a voice, saying, “Believe, and thou<span class="pagenum" id="Page_180">[Pg 180]</span> -shalt be saved;” “he that believeth is passed from death unto -life.” Three more days of anguish were thus passed; and -then, on May 24, at five in the morning, he opened his -Testament on these words: “There are given unto us exceeding -great and precious promises, that by these ye might be -partakers of the Divine nature.” On leaving home, he opened -on the text, “Thou art not far from the kingdom of God.” -In the afternoon, he went to St. Paul’s Cathedral, where -the anthem was full of comfort. At night, he went to a -society-meeting in Aldersgate Street, where a person read -Luther’s preface to the epistle to the Romans, in which -Luther teaches what faith is, and also that faith alone justifies. -Possessed of it, the heart is “cheered, elevated, excited, -and transported with sweet affections towards God.” -Receiving the Holy Ghost, through faith, the man “is renewed -and made spiritual,” and he is impelled to fulfil the -law “by the vital energy in himself.” While this preface -was being read, Wesley experienced an amazing change. -He writes: “I felt my heart strangely warmed. I felt I did -trust in Christ, Christ alone, for salvation; and an assurance -was given me, that He had taken away my sins, even mine, -and saved me from the law of sin and death; and I then -testified openly to all there, what I now first felt in my -heart.” Towards ten o’clock, a troop of friends took him to -his brother; they sang a hymn with joy; and then parted -with a prayer.<a id="FNanchor_240" href="#Footnote_240" class="fnanchor">[240]</a></p> - -<p>To add to this would be folly. The questions proposed -have been answered from Wesley’s own writings. For ten -years he had believed in Christ, but never believed as he did -now. He had been intensely pious; but now he possessed -power over himself and sin which he had not possessed before. -He had practised religion; but now he experienced its bliss. -According to his own sermon, written nearly half a century -subsequent to this, he was, as a <i>servant</i> of God, <i>accepted</i>, and -was <i>safe</i>; but now he <i>knew</i> it, and was <i>happy</i> as well as <i>safe</i>. -There was sunshine in his soul, which lit up his face, and which -turned the severe ascetic, for a season at least, into a joyful -saint.</p> - -<p><span class="pagenum" id="Page_181">[Pg 181]</span></p> - -<p>Having given, as briefly and as clearly as we can, an account -of the way in which Wesley, after ten years of earnest -prayer, rigorous fasting, and self-sacrificing piety, was brought -into the blissful enjoyment of a conscious salvation, this may -be a fitting place to notice the man, by whose instrumentality -he was taught the nature and fruits of saving faith.</p> - -<p>Peter Bohler was born at Frankfort, on the last day of -the year 1712. He was educated in the university of Jena, -where he also studied theology. When sixteen years of age, -he joined the Moravians; and when twenty-five, he was ordained -for the work of the ministry by Count Zinzendorf, this being -the first time that the count exercised his episcopal functions. -Immediately after his ordination, Bohler set out for London, -on his way to Carolina; and here it was that Wesley first met -him. Wesley introduced him to James Hutton, and procured -him lodgings. Charles Wesley began to teach him English; -and a tailor, of the name of Viney, interpreted his Latin -addresses in the Moravian meetings. Questions were asked -him, and he simply answered them from the Holy Scriptures. -His exposition of saving faith was new, even to the London -Moravians; and, “to their astonishment, they saw, for the -first time, that he who believeth in Jesus hath everlasting life; -and it was with indescribable joy that they embraced the -doctrine of justification through faith in Christ, and of freedom -by it from the dominion and guilt of sin.”<a id="FNanchor_241" href="#Footnote_241" class="fnanchor">[241]</a> Marvellous -blessings attended Bohler’s interpreted discourses; and a -work was begun, says Wesley, “such as will never come to -an end, till heaven and earth pass away.”</p> - -<p>“I travelled,” writes Bohler to Zinzendorf, “with the two -brothers, John and Charles Wesley, from London to Oxford. -The elder, John, is a good-natured man: he knew he did not -properly believe on the Saviour, and was willing to be taught. -His brother, with whom you often conversed a year ago, is at -present very much distressed in his mind, but does not know -how he shall begin to be acquainted with the Saviour. Our -mode of believing in the Saviour is so easy to Englishmen, -that they cannot reconcile themselves to it; if it were a little -more artful, they would much sooner find their way into it.<span class="pagenum" id="Page_182">[Pg 182]</span> -Of faith in Jesus they have no other idea than the generality -of people have. They justify themselves; and, therefore, they -always take it for granted, that they believe already, and try -to prove their faith by their works, and thus so plague and -torment themselves that they are at heart very miserable.”<a id="FNanchor_242" href="#Footnote_242" class="fnanchor">[242]</a></p> - -<p>These are weighty words on the simplicity of saving faith, -and well deserve pondering by both the ministers and members -of the church at the present day.</p> - -<p>Wesley had found peace with God; but, for the encouragement -of new converts, let it be remembered that his joy in -the Holy Ghost was not unbroken. The same night, he “was -much buffeted with temptations, which returned again and -again.” The day after, “the enemy injected a fear” that the -change was not great enough, and therefore that his faith was -not real. On May 26, his “soul continued in peace, but yet -in heaviness because of manifold temptations.” On the 27th, -there was a want of joy, which led him to resolve to spend -the time of every morning, until he went to church, in unceasing -prayer. On the 31st, he “grieved the Spirit of God, -not only by not watching unto prayer, but likewise by speaking -with sharpness, instead of tender love, of one who was not -sound in the faith. Immediately God hid His face, and he -was troubled and in heaviness till the next morning.” But, in -the midst of all, he kept waiting upon God continually, read -the New Testament, conquered temptations, and gained increasing -power to trust and to rejoice in God his Saviour. He -had to fight; but he was not, as formerly, subdued.</p> - -<p>He went to Oxford; but the whole of his old Methodist -friends were now dispersed. Here he preached his celebrated -sermon in St. Mary’s, before the university, on the text, “By -grace are ye saved, through faith;” a sermon which, in -November following, was published by James Hutton, pp. 25, -price threepence. In this discourse, he showed that the -faith through which we are saved is not barely the faith of a -heathen, who believes that God is, and that He is a rewarder -of them that diligently seek Him; nor, secondly, is it the faith -of a devil, who, in addition to the faith of a heathen, believes -that Jesus is the Son of God, the Christ, the Saviour of the<span class="pagenum" id="Page_183">[Pg 183]</span> -world; nor, thirdly, is it barely the faith which the apostles -had while Christ was yet upon earth, although they so believed -in Christ as to leave all and follow Him, had power to work -miracles, and were sent to preach; but, fourthly, “it is a full -reliance on the blood of Christ,—a trust in the merits of His -life, death, and resurrection,—a recumbency upon Him as our -atonement and our life, as given for us and living in us; and, -in consequence hereof, a closing with Him and cleaving to -Him, as our wisdom, righteousness, sanctification, and redemption, -or, in one word, our salvation.”</p> - -<p>The salvation obtained by such a faith is described as being -a salvation—(1) From the guilt of all past sin; (2) From -servile fear; (3) From the power of sin. The man having -it is pardoned; he has the witness of the Spirit that he is a -child of God; he is born again; and he lives without sin.</p> - -<p>Wesley further answers objections to this doctrine, and shows -that to preach salvation by faith only is not to preach against -holiness and good works; neither does it lead men into pride, -nor drive them to despair. He maintains that never was the -preaching of this doctrine more seasonable than now, and that -nothing else can effectually prevent the increase of the popish -delusion. It was this which drove Popery out of the kingdom, -and it is this alone that can keep it out.</p> - -<p>This remarkable sermon was preached eighteen days after -Wesley’s conversion—not on June 18, as is stated in Wesley’s -collected works, but on June 11. Well would it be if, at the -present day, the same great doctrine were as plainly preached -as Wesley preached it. For want of it, the church is gliding -into a sort of religious scepticism; and this, above all things -else, would prove a check to the spread of the popish errors -and practices, which are too successfully setting at defiance all -the wisdom and power of man to prevent their triumph.</p> - -<p>In the same year Wesley published another sermon, “On -God’s Free Grace,”<a id="FNanchor_243" href="#Footnote_243" class="fnanchor">[243]</a> in which he gave equal prominence to -another great Bible truth, namely, that “the grace or love of -God, whence cometh our salvation, is <i>free in all</i>, and <i>free for -all</i>.” And then, in defence of himself as a good Churchman, -he issued a small 12mo pamphlet of sixteen pages, entitled<span class="pagenum" id="Page_184">[Pg 184]</span> -“The Doctrine of Salvation, Faith, and Good Works: extracted -from the Homilies of the Church of England.” Here -he shows that the doctrine of that Church is, that the sinner -is justified by faith only; and yet this faith does not exclude -repentance, hope, love, and fear of God; but shuts them -out from the office of justifying. “So that, although they be -all present together in him that is justified, yet they justify -not altogether.” “Neither does faith shut out good works, -necessary to be done afterwards; but we are not to do them -with the intent of being justified by doing them.” He further -shows that “justification is the office of God only,—a blessing -which we receive of Him by His free mercy, through the only -merits of His beloved Son.” He adds: “the right and true -Christian faith is not only to believe that holy Scripture and -the articles of our faith are true, but also to have a sure trust -and confidence to be saved from everlasting damnation by -Christ; whereof doth follow a loving heart to obey His commandments.” -He maintains further that, without this true -saving faith, the works we do cannot be good and acceptable -in the sight of God. “Faith giveth life to the soul, and they -are as much dead to God who want faith, as they are to the -world whose bodies want souls. Without faith all we do is -but dead before God, be it ever so glorious before man.”</p> - -<p>Such then were the great doctrines which Wesley grasped, -and began to preach in 1738. It was the preaching of these -doctrines that gave birth to the greatest revival of religion -chronicled in the history of the church of Christ. From such -doctrines Wesley never wavered; and God forbid that they -should ever be abandoned, or even partially neglected, by any -of Wesley’s successors. They are not Moravian whims, or -the fancies of fanatics. They are a great deal more than even -Bible truths of subordinate importance. They are essentially -and vitally connected with man’s salvation both here and -hereafter, and no church has ever prospered except in proportion -as its ministers have prominently and faithfully taught -and enforced them in their congregations.</p> - -<p>It may reasonably be asked how was it that Wesley—the -son of a most able divine of the Church of England, and -himself a man of extensive learning, and a devoted student of -Christian truth—how was it, that he lived so long without a<span class="pagenum" id="Page_185">[Pg 185]</span> -knowledge of one of the greatest, and yet most clearly taught -doctrines of the holy Bible, the doctrine of the sinner’s salvation -by faith alone? Wesley himself tells us: from early life -he had been warned against the papistical error of laying too -much stress on outward works. After this, he read certain -Lutheran and Calvinist authors, whose confused and indigested -expositions magnified faith to such an amazing size -that it quite hid all the rest of the commandments. In -this labyrinth he was bewildered. He wished, on the one -hand, to avoid the popish doctrine of salvation by works; -but, in doing this, he was beset, on the other hand, with an -uncouth hypothesis concerning salvation by faith, which he -found it impossible to reconcile either with Scripture or common -sense. From these well meaning but wrong headed -writers, he turned to authors like Beveridge, Nelson, and -Jeremy Taylor, by whom his difficulties were, to some extent, -relieved; but even these he found interpreting Scripture in -different ways, and he was nearly as much confused as ever. -After this, he was taught that he ought to interpret the Bible -by the general teachings of the ancient church. Adopting -this rule, he, for a season, made antiquity a co-ordinate rather -than subordinate rule with Scripture, and, by extending his -antiquity principle too far, his confusion of mind became -greater instead of less. He then became acquainted with -the Mystics, whose “noble descriptions of union with God, -and internal religion, made everything else appear mean -and flat;” yet here again, on reflection, he found that he was -wrong. Mysticism was nothing like the religion which Christ -and His apostles lived and taught.<a id="FNanchor_244" href="#Footnote_244" class="fnanchor">[244]</a> Thus was this sincere -and earnest inquirer after truth led to and fro in a wilderness -of perplexing entanglements, until Peter Bohler took -him by the hand, and led him as a contrite sinner to the -cross of Christ.</p> - -<p>Ten days before his conversion, Wesley wrote a somewhat -petulant letter to William Law, telling him that he did so in -obedience to what he considered the call of God. He informs -him that, for two years, he had been preaching after the model -of his “Serious Call,” and “Christian Perfection,” and that the<span class="pagenum" id="Page_186">[Pg 186]</span> -result had been to convince the people that the law of God -was holy, but that, when they attempted to fulfil it, they found -themselves without power. Wesley declares that he himself -was in this state, and might have groaned in it till he died if -he had not been directed to Peter Bohler. He then proceeds:—</p> - -<div class="blockquote"> - -<p>“Now, sir, suffer me to ask, how will you answer it to our common -Lord, that you never gave me this advice? Did you never read the Acts -of the Apostles, or the answer of Paul to him who said, ‘What must I do -to be saved?’ Or are you wiser than he? Why did I scarce ever hear you -name the name of Christ? Never so as to ground anything upon faith in -His blood? Who is this who is laying another foundation? If you -say you advised other things as preparatory to this, what is this but -laying a foundation below the foundation? If you say you advised them -because you knew that I had faith already, verily you knew nothing of -me. I know that I had not faith, unless the faith of a devil, the faith of -Judas: that speculative, notional, airy shadow, which lives in the head -not in the heart. But what is this to the living, justifying faith in the -blood of Jesus? the faith that cleanseth from sin, that gives us to have -free access to the Father; to rejoice in hope of the glory of God; to have -the love of God shed abroad in our hearts by the Holy Ghost, which -dwelleth in us, and the Spirit itself bearing witness with our spirits that -we are the children of God?</p> - -<p>“I beseech you, sir, by the mercies of God, to consider deeply and -impartially whether the true reason of your never pressing this upon me -was not this—that you had it not yourself? Whether that man of God -[Bohler] was not in the right, who gave this account of a late interview -he had with you? ‘I began speaking to him of faith in Christ: he was -silent. Then he began to speak of mystical matters. I spake to him of -faith in Christ again: he was silent. Then he began to speak of mystical -matters again. I saw his state at once.’”</p> -</div> - -<p>Wesley then adds that Bohler thought the state of Law to -be a dangerous one; and intimates that Bohler’s opinion was -of great consequence, because he had the Spirit of God; and -finally, he concludes his not too courteous epistle with: -“Once more, sir, let me beg you to consider whether your -extreme roughness, and morose and sour behaviour, at least -on many occasions, can possibly be the fruit of a living faith -in Christ?”<a id="FNanchor_245" href="#Footnote_245" class="fnanchor">[245]</a></p> - -<p>This was an uncalled for, rough, morose attack upon a man -of the greatest ability, of distinguished though mistaken piety, -whose works Wesley had read with the highest admiration,<span class="pagenum" id="Page_187">[Pg 187]</span> -whose advice Wesley had sought, and who was nearly old -enough to be Wesley’s father. Law replied to it in a letter -dated May 19, 1738. After some withering sarcasm, in reference -to Wesley having written his letter in obedience to the -call of God, Law proceeds to say:—</p> - -<div class="blockquote"> - -<p>“You have had a great many conversations with me, and you never -were with me for half an hour without my being large upon that very doctrine, -which you make me totally silent and ignorant of. The second time -I saw you I put into your hands the little book of the German theology, -and said all that I could in recommendation of the doctrine contained in it. -If that book does not plainly lead you to Jesus Christ, I am content to -know as little of Christianity as you are pleased to believe; or if you are -for stripping yourself naked of your own works, or righteousness, further -than that book directs, I had rather you were taught that doctrine by any one -else than by me. Above a year ago, I published a book against the ‘Plain -Account of the Sacrament,’ etc. You may perhaps be too much prejudiced -against me to read it; but, as you have made yourself a judge of the -state of my heart, and of my knowledge in Christ, you ought to have -seen that book to help you to make a right judgment of my sentiments. -What I have there written I judge to be well timed after my former discourses. -I have been governed through all that I have written and done -by these two common, fundamental, unchangeable maxims of our Lord: -‘<i>Without Me ye can do nothing:</i>’ ‘<i>If any man will come after Me or be -My disciple, let him take up his cross and follow Me.</i>’ If you are for -separating the doctrine of the cross from faith in Christ, or following Him, -you have numbers and names enough on your side, but not me.”</p> -</div> - -<p>Law continues: “Let me advise you not to be too hasty in -believing that because you have changed your language you -have changed your faith. The head can as easily amuse itself -with a living and justifying faith in the blood of Jesus as with -any other notion; and the heart which you suppose to be a -place of security, as being the seat of self-love, is more deceitful -than the head.”</p> - -<p>A lengthened correspondence followed, which Mr. Law concluded -thus:—“Who made me your teacher? or can make me -answerable for any defects in your knowledge? You sought -my acquaintance; you came to me as you pleased, and on -what occasion you pleased, and to say to me what you -pleased. If it was my business to put this question to you, and -if you have a right to charge me with guilt for the neglect of -it, may you not much more reasonably accuse them who have -authoritatively charge over you? Did the Church in which<span class="pagenum" id="Page_188">[Pg 188]</span> -you are educated put this question to you? Did the bishop -who ordained you either deacon or priest do this for you? -Did the bishop who sent you a missionary to Georgia require -this of you? Pray, sir, be at peace with me.”<a id="FNanchor_246" href="#Footnote_246" class="fnanchor">[246]</a></p> - -<p>This was a miserable squabble, into which Wesley foolishly -rushed, and out of which he came not victorious, but vanquished. -It was an unfortunate commencement of a new -Christian life, and led to an estrangement between two great -and good men, which ought never to have existed. No doubt, -the theology of William Law was defective; but to charge him -with the guilt of Wesley’s want of faith, and to accuse him of -extremely rough, morose, and sour behaviour, was a deplorable -outrage against good manners.</p> - -<p>But this was not the only unpleasantness which now sprang -up. The Moravian movement and the new conversions began -to attract great attention and to create some alarm. As might -naturally be expected, amid so much excitement, there was a -mixture of extravagance. The sister of Mr. Bray dreamed that -at night she heard a knock at her door, and on opening it saw -a person dressed in white. She asked him who he was, and -he answered, “I am Jesus Christ.” She awoke in a fright, but -a day or two after was filled with faith, and was commanded -by an unseen power to go to Charles Wesley, who was ill, and -assure him from Christ of his recovery of soul and body. In a -prayer-meeting a Mr. Verding declared that he had just seen, -as it were, a whole army rushing by him and bearing the -broken body of Christ; a sight which was overpowering, and -cast him into a cold sweat. A young man, as he entered St. -Dunstan’s church to receive the sacrament, was met by Christ -carrying His cross in His hands: and a woman dreamed that -a ball of fire fell upon her, and fired her soul. Samuel -Wesley, of Tiverton, to whom these things were related, -justly deemed them “downright madness;” and, in his anger, -went so far as to wish that those “canting fellows,” as he -called the Moravians, “who talked of <i>indwellings</i>, <i>experiences</i>, -<i>getting into Christ</i>,” etc., had been somewhere else.<a id="FNanchor_247" href="#Footnote_247" class="fnanchor">[247]</a></p> - -<p><span class="pagenum" id="Page_189">[Pg 189]</span></p> - -<p>The chief cause of anxiety, however, arose from Mrs. -Hutton’s description of her two lodgers. She relates that, -when the two Wesleys returned from Georgia, she received -and treated them with the utmost love and tenderness; but -John was now “turned a wild enthusiast.” While her husband -was reading to a number of people in his study a -sermon of Bishop Blackall’s, John Wesley stood up and told -the company that, five days ago, he was not a Christian. -Mr. Hutton was thunderstruck, and said, “Have a care, Mr. -Wesley, how you despise the benefits received by the two -sacraments;” but Wesley repeated his declaration, upon -which Mrs. Hutton answered, “If you have not been a -Christian ever since I knew you, you have been a great -hypocrite, for you made us all believe that you were one.” -To this Wesley replied that, “When we renounce everything -but faith and get into Christ, then, and not till then, -have we any reason to believe that we are Christians.”</p> - -<p>Mrs. Hutton, in writing an account of all this to Samuel -Wesley, adds that her two children had so high an opinion of -Wesley’s sanctity and judgment that they were in great -danger of being drawn into his “wild notions;” that Wesley -had “abridged the life of one Halyburton, a Presbyterian -teacher in Scotland,” and that her son had designed to print -it, but she and her husband had forbidden him to promote -such “rank fanaticism;” and that all his converts were -“directed to get an assurance of their sins being pardoned,” -and to expect this in “an instant.” She acknowledges that -the two Wesleys “are men of great parts and learning;” but -they were now under a “strange delusion;” and she entreats -their brother Samuel to stop this “wildfire,” if he can.</p> - -<p>Samuel Wesley’s reply is dated, “Tiverton, June 17, 1738.” -He writes:—</p> - -<div class="blockquote"> - -<p>“I am sufficiently sensible of yours and Mr. Hutton’s kindness to my -brothers, and shall always acknowledge it. Falling into enthusiasm is -being lost with a witness; and, if you are troubled for two of your children, -you may be sure I am so for two whom I may, in some sense, call <i>mine</i>. -What Jack means by his not being a Christian till last month, I understand -not. Had he never been in covenant with God? Then, as Mr. -Hutton observed, baptism was nothing. Had he totally apostatized from -it? I dare say not; and yet he must either be unbaptized, or an apostate, -to make his words true.</p> -</div> - -<p><span class="pagenum" id="Page_190">[Pg 190]</span></p> - -<div class="blockquote"> - -<p>“If renouncing everything but faith means rejecting all merit of our own -good works, what Protestant does not do that? Even Bellarmine on his -death-bed is said to have renounced all merits but those of Christ. But if -this renouncing regards good works in any other sense, as being unnecessary, -it is wretchedly wicked.</p> - -<p>“I hope your son does not think it as plainly revealed that he shall print -an enthusiastic book, as it is, that he should obey his father and his -mother. God deliver us from visions that shall make the law of God vain! -I pleased myself with the expectation of seeing Jack; but now I am afraid -of it. I know not where to direct to him, or where he is. I will write to -Charles as soon as I can. In the meantime I heartily pray God to stop -the progress of this lunacy.”<a id="FNanchor_248" href="#Footnote_248" class="fnanchor">[248]</a></p> -</div> - -<p>Samuel asked his brother what he meant by being made a -Christian. John replied:—</p> - -<div class="blockquote"> - -<p>“By a Christian, I mean one who so believes in Christ as that sin hath -no more dominion over him; and, in this obvious sense of the word, I was -not a Christian till the 24th of May last past. Till then sin had dominion -over me, although I fought with it continually; but, from that time to -this, it hath not. Such is the free grace of God in Christ. If you ask me, -by what means I am made free? I answer, by faith in Christ; by such a -sort or degree of faith as I had not till that day. Some measure of this -faith, which bringeth salvation or victory over sin, and which implies -peace and trust in God through Christ, I now enjoy by His free mercy; -though in very deed it is in me but as a grain of mustard seed. For the -‘πληροφορια πιστεως,—the seal of the Spirit, the love of God shed abroad in -my heart, and producing joy in the Holy Ghost, joy which no man taketh -away, joy unspeakable and full of glory,’—this witness of the Spirit I have -not; but I wait patiently for it. I know many who have already received -it; and, having seen and spoken with a cloud of witnesses abroad,<a id="FNanchor_249" href="#Footnote_249" class="fnanchor">[249]</a> as well -as in my own country, I cannot doubt but that believers who wait and -pray for it will find these scriptures fulfilled in themselves. My hope is, -that they will be fulfilled in me. I build on Christ, the Rock of Ages.”<a id="FNanchor_250" href="#Footnote_250" class="fnanchor">[250]</a></p> -</div> - -<p>The reader will observe here a strange confession, which -has seldom, if ever, been noticed. The letter, from which the -above is taken, was written October 23, 1738, five months -after Wesley’s conversion; and yet he here distinctly states -that, as yet, he was not possessed of the witness of the Spirit; -but was waiting for it. This is contrary to the commonly -received notion, and yet it is in perfect accordance with a<span class="pagenum" id="Page_191">[Pg 191]</span> -remarkable entry in his journal, under the date of October 14. -He there most carefully examines his religious state by -comparing it with the text, “If any man be in Christ, he is a -new creature: old things are passed away; behold, all things -are become new.” In many respects, he judged himself a new -creature; but, in others, he feared that he was not. Earthly -desires often arose within him, though he was enabled to put -them under his feet through Christ strengthening him. To -some extent, he possessed longsuffering, gentleness, meekness, -and temperance; but he had to complain of his want of love, -peace, and joy. He writes:—</p> - -<div class="blockquote"> - -<p>“I cannot find in myself the love of God, or of Christ. Hence my -deadness and wanderings in public prayer: hence it is that, even in the -holy communion, I have frequently no more than a cold attention. Again, -I have not that joy in the Holy Ghost; no settled, lasting joy. Nor have -I such a peace as excludes the possibility either of fear or doubt. When -holy men have told me I had no faith, I have often doubted whether I had -or no. And these doubts have made me very uneasy, till I was relieved -by prayer and the holy Scriptures. Yet, upon the whole, although I have -not yet that joy in the Holy Ghost, nor the full assurance of faith,—much -less am I, in the full sense of the words, ‘in Christ a new creature,’—I -nevertheless trust that I have a measure of faith, and am ‘accepted in the -Beloved;’ I trust ‘the handwriting that was against me is blotted out,’ -and that I am ‘reconciled to God’ through His Son.”</p> -</div> - -<p>There is another entry, similar to this, under the date of -December 16; and again, on January 4, 1739, he uses even -stronger language:—</p> - -<div class="blockquote"> - -<p>“My friends affirm I am mad, because I said I was not a Christian a -year ago. I affirm, I am not a Christian now. Indeed, what I might have -been I know not, had I been faithful to the grace then given, when, expecting -nothing less, I received such a sense of the forgiveness of my sins -as till then I never knew. But that I am not a Christian at this day, I as -assuredly know, as that Jesus is the Christ. For a Christian is one who -has the fruits of the Spirit of Christ, which (to mention no more) are love, -peace, joy. But these I have not. I have not any love of God. I do not -love either the Father or the Son. Do you ask, how do I know whether -I love God, I answer by another question, ‘How do you know whether you -love me?’ Why, as you know whether you are hot or cold. You feel -this moment that you do or do not love me. And I feel this moment I -do not love God; which therefore I know, because I feel it. And I know -it also by St. John’s plain rule, ‘If any man love the world, the love of the -Father is not in him.’ For I love the world. I desire the things of the -world, some or other of them; and have done all my life. I have always<span class="pagenum" id="Page_192">[Pg 192]</span> -placed some part of my happiness in some or other of the things that are -seen, particularly in meat and drink, and in the company of those I -loved. For many years, I have been, yea, and still am, hankering after a -happiness, in loving and being loved by one or another. And in these I -have, from time to time, taken more pleasure than in God.</p> - -<p>“Again, joy in the Holy Ghost I have not. I have now and then some -starts of joy in God; but it is not that joy. For it is not abiding. -Neither is it greater than I have had on some worldly occasions. So that -I can in nowise be said to ‘rejoice evermore;’ much less to ‘rejoice with -joy unspeakable and full of glory.’</p> - -<p>“Yet again: I have not ‘the peace of God;’ that peace, peculiarly so -called. The peace I have may be accounted for on natural principles. I -have health, strength, friends, a competent fortune, and a composed, -cheerful temper. Who would not have a sort of peace in such circumstances? -But I have none which can, with any propriety, be called ‘a -peace which passeth all understanding.’</p> - -<p>“From hence I conclude, though I have given, and do give, all my -goods to feed the poor, I am not a Christian. Though I have endured -hardship, though I have in all things denied myself and taken up my cross, -I am not a Christian. My works are nothing; my sufferings are nothing; -I have not the fruits of the Spirit of Christ. Though I have constantly -used all the means of grace for twenty years, I am not a Christian.”</p> -</div> - -<p>This is extremely puzzling; but we are bound to give it as -we find it. It may be said that Wesley merely says, that -“one who had had the form of godliness many years wrote -these reflections;” but, comparing them with the two entries -under the dates of October 14 and December 16, 1738, and -with his letter to his brother Samuel, dated October 30, it -would be folly to contend that he was not relating his own -experience. The reader must form his own opinion, and -grapple with the difficulties, thus presented, as he best can. -Wesley acknowledges, in the above extract, that, some months -before, he “received such a sense of the forgiveness of his sins -as till then he never knew;” and yet here we find him full of -doubt, and writing the bitterest things against himself.</p> - -<p>Let us pursue his correspondence with his brother Samuel -a little farther. Wesley held the doctrine of the Spirit’s -witness; though he asserts he did not yet experience it. -Samuel, in a letter dated November 15, 1738, asks his brother -“whether he will own or disown, in terms, the necessity of a -sensible information from God of pardon?”<a id="FNanchor_251" href="#Footnote_251" class="fnanchor">[251]</a> This was not a<span class="pagenum" id="Page_193">[Pg 193]</span> -fair putting of the question. Wesley had defined the πληροφορια -πιστεως, or witness of the Spirit, as “the love of God -shed abroad in the heart, producing joy which no man taketh -away; joy unspeakable and full of glory:” but his brother -here changes the term <i>witness</i>, and what it meant, to the term -“<i>sensible information</i>,” that is, information received through -the senses, thus connecting with the witness visions and -voices, and other Moravian follies at that time rampant.</p> - -<p>A fortnight later Wesley replied to this:—</p> - -<div class="blockquote"> - -<p>“I believe every Christian, who has not yet received it, should pray for -the witness of God’s Spirit that he is a child of God. This witness, I -believe, is necessary for my salvation. How far invincible ignorance may -excuse others I know not. But this, you say, is delusive and dangerous, -because it encourages and abets idle visions and dreams. It may do this -accidentally, but not essentially; but this is no objection against it; for, -in the same way, weak minds may pervert to an idle use every truth in the -oracles of God. Such visions, indeed, as you mention are given up; but -does it follow that visions and dreams in general are bad branches of a -bad root? God forbid. This would prove more than you desire.”<a id="FNanchor_252" href="#Footnote_252" class="fnanchor">[252]</a></p> -</div> - -<p>In answer, Samuel, on December 13, declares that his -brother misinterprets the witness of the Spirit, and refers him -to a sermon of Bishop Bull’s in proof. John replies, that -Bishop Bull’s sermon is full of gross perversions of Scripture; -and adds: “I find more persons, day by day, who experience -a clear evidence of their being in a state of salvation; but I -never said this continues equally clear in all, as long as they -continue in a state of salvation.”<a id="FNanchor_253" href="#Footnote_253" class="fnanchor">[253]</a></p> - -<p>Samuel’s answer is dated Tiverton, March 26, 1739, in -which he argues that the witness of the Spirit is not necessary -to salvation; and refers, in proof of this, to the case of baptized -infants, and to persons of a gloomy constitution.<a id="FNanchor_254" href="#Footnote_254" class="fnanchor">[254]</a></p> - -<p>Nine days afterwards, Wesley re-asserted that he had seen -many persons changed in a moment from the spirit of horror, -fear, and despair, to the spirit of hope, joy, and peace; and -from sinful desires, till then reigning over them, to a pure -desire of doing the will of God. He also knew that this great -change, in several persons, had been wrought either in sleep, -or during a strong representation, to the eye of their minds, of<span class="pagenum" id="Page_194">[Pg 194]</span> -Christ, either on the cross, or in glory. He also argues, that -his brother’s reference to infants and persons of a gloomy -constitution fails to sustain his point; because no kind of -assurance is essential to the salvation of infants; and persons -of a gloomy constitution, so far from being doomed to die -without the assurance, have, to his own certain knowledge, -even when almost mad, been brought in a moment into a -state of firm, lasting peace and joy.<a id="FNanchor_255" href="#Footnote_255" class="fnanchor">[255]</a></p> - -<p>Other letters might be quoted; but enough has been said -to show the views which Wesley now held concerning the -witness of the Spirit. He believed the witness was necessary -to his own salvation; and, yet, he declares he has it not. He -asserts that he has known instances in which it has been -granted in dreams; but he does not insist that dreams are -an essential medium. The whole affair is puzzling. On May -24, 1738, he “received such a sense of the forgiveness of -sins as till then he never knew;” and yet, months afterwards, -he declares, in the most explicit terms, that he was now living -without the enjoyment of the Spirit’s witness. How is this -discrepancy to be explained? Had he lost the sense of forgiveness -which he received on May 24? Or was he attaching -to the witness of the Spirit a signification too high? If he -had not the witness at the beginning of 1739, when did he -obtain it afterwards? All these questions will naturally occur -to the thoughtful reader; but they are more easily asked than -answered.</p> - -<p>The simple truth seems to be, that while Wesley heard -much among the Moravians that was scriptural, he also heard -much that was otherwise; and paid more attention to their -experiences, both in England and in Germany, than was desirable, -or for his good. His high opinion of the people’s piety -made it easy to believe even many of their foolish statements. -He got into a labyrinth, and could hardly tell where he was. -Months before, he had believed on Christ to the saving of his -soul; and yet now he bitterly exclaims that he is not a -Christian. He was, for a season, bewildered with the brightness -of great truths bursting for the first time on his vision, -and with the distracting glare of religious testimonies—new,<span class="pagenum" id="Page_195">[Pg 195]</span> -but yet earnest and sincere—of great importance, and yet -mixed with much that was fanatical and foolish. Out of such -a maze this earnest man had to find his way as he best could. -We know his subsequent career, and we know the doctrines -that he taught. The mists of early education, and the vapours -of Moravian imagination, were soon scattered by the bright -sunshine which was shed upon him; and in the midst of -which, to the end of his career, he was wont to live, and to -testify, “The testimony of the Spirit is an inward impression -on the soul, whereby the Spirit of God directly witnesses to -my spirit that I am a child of God; that Jesus Christ hath -loved me, and given Himself for me; and that all my sins -are blotted out, and I, even I, am reconciled to God.”<a id="FNanchor_256" href="#Footnote_256" class="fnanchor">[256]</a></p> - -<p>Wesley had been brought into strange communion with -Moravians in his voyage to Georgia. At Savannah he had -met with Spangenberg. On his return to London he found -Bohler, and was induced to become a member of the first -Moravian society, founded at Fetter Lane. The rules of that -society are before us, entitled, “Orders of a Religious Society -meeting in Fetter Lane; in obedience to the command -of God by St. James, and by the advice of Peter Boehler, -May 1, 1738.” These rules provide for a meeting of the -members once a week, to confess their faults one to another, -and to pray for one another that they may be healed. A -month later, it was agreed that the persons thus meeting in -<i>society</i> should be divided into <i>bands</i>, of not fewer than five or -more than ten; and that some one in each band should be -desired to interrogate the rest, and should be called the leader. -Each band was to meet twice a week; every person was to -come punctually at the hour appointed; every meeting was -to begin and end with singing and prayer; and all the bands -were to have a conference every Wednesday night. Any -person absenting himself from his band-meeting, without some -extraordinary reason, was to be first privately admonished, -and if he were absent a second time, to be reproved before -the whole society. Any member, desiring or designing to -take a journey, was first to have, if possible, the approbation -of the bands; and all who were in clubs were requested to<span class="pagenum" id="Page_196">[Pg 196]</span> -withdraw their names from such associations. Any one -desiring to be admitted was to be asked his reasons for this, -and whether he would be entirely open, using no kind of -reserve, least of all in the case of love or courtship. Every -fourth Saturday was to be observed as a day of general -intercession, from twelve to two, from three to five, and from -six to eight o’clock; and, on one Sunday in every month, -a general lovefeast was to be held from seven till ten at -night. In order to a continual intercession, every member was -to choose some hour, either of the day or night, to spend in -prayer, chiefly for his brethren; and, in order to a continual -fast, three of the members were to fast every day, Sundays -and holidays excepted, and spend as much of the day as -possible in retirement from business and in prayer. Each -person was to pay to the leader of his band, at least once a -month, what he could afford towards the general expenses; -and any person not conforming to the rules of the society, after -being thrice admonished, was to be expelled.</p> - -<p>Naturally enough, Wesley wished to know something more -of the singular people with whom he had been brought in contact; -and accordingly, three weeks after his conversion, he -started for their chief settlement at Herrnhuth, in Germany. -One of his companions was his friend Ingham, and another -was John Toltschig,<a id="FNanchor_257" href="#Footnote_257" class="fnanchor">[257]</a> one of the first fugitives who fled to -Herrnhuth from the fierce persecution in Moravia in 1724.</p> - -<p>At Rotterdam, Dr. Koker, a physician, treated them with -kindness; but at Gondart several of the inns refused to entertain -them, and it “was with difficulty they at last found one -which did them the favour to take their money for their meat -and drink, and the use of two or three bad beds.”</p> - -<p>On June 16, they arrived at Ysselstein, the home of Baron -Watteville, who had been a fellow student of Count Zinzendorf, -and one of the young gentlemen, at the academy in Halle, -who about the year 1717 had formed an association called -“The Order of the Grain of Mustard Seed,” the object of -which was to promote the conversion of Jews and heathen.</p> - -<p>At the time of Wesley’s visit Watteville was at the head of -“a few German brethren and sisters, and about eight” English<span class="pagenum" id="Page_197">[Pg 197]</span> -Moravians, who were living in three or four small houses, till -one should be built large enough to contain them all. Wesley -and his friends spent a day with them “in hearing the wonderful -work which God was beginning to work over all the earth,” -and in making prayer to Him, “and giving thanks for the -mightiness of His kingdom.”</p> - -<p>Proceeding to Amsterdam, Wesley and his companions were -received with great courtesy by Mr. Decknatel, a minister of -the Mennonists, and Dr. Barkhausen, a Muscovite physician. -Here they spent four days, and attended several society meetings, -where “the expounding was in high Dutch.”</p> - -<p>On Sunday, June 26, they reached Cologne, “the ugliest, -dirtiest city” Wesley had ever seen. The cathedral he describes -as “mere heaps upon heaps; a huge, misshapen thing, -without either symmetry or neatness belonging to it.” Some -will doubtless differ from Wesley’s judgment concerning this -magnificent though unfinished pile, so venerated for its -sanctity, derived from the monkish stories of the reliques -of the eleven thousand virgins and of the three eastern kings. -Coming out of it, one of Wesley’s companions scrupled to -take off his hat as a popish procession passed, when a papist -cried, “Knock down the Lutheran dog,” a mandate which -would probably have been put into execution if the offender -had not made a timely escape from the zealot’s fury.</p> - -<p>Embarking on the majestic Rhine, four days and nights were -spent in reaching Mayence, the boat in which Wesley travelled -being drawn by horses. This, however, gave him ample time -to admire the almost unequalled beauties of one of the finest -rivers in the world. Arriving faint and weary at Frankfort, -they were refused admittance, because they had no passports. -It so happened, however, that Peter Bohler’s father was resident -in the city; and, by his interposition, they procured an -entrance, and were treated in the most friendly manner.</p> - -<p>On Tuesday, July 4, they came to Marienborn, (about -thirty-five miles from Frankfort,) in the neighbourhood of which -Zinzendorf, two years before, had taken up his residence in -an old, ruinous castle called Ronneburg, and where he had -established schools for poor children, whom he fed and clothed -at his own expense. Here also he had formed a missionary -congregation, consisting of forty students from Jena, most of<span class="pagenum" id="Page_198">[Pg 198]</span> -whom became ministers either in Europe or in missions to the -heathen.<a id="FNanchor_258" href="#Footnote_258" class="fnanchor">[258]</a> The Moravian family altogether consisted of about -ninety persons, all living in a large house rented by Zinzendorf. -Here Wesley spent a fortnight, conversing with the brethren -in Latin or English, listening to the sermons of the count, and -attending conferences and intercession meetings. Writing to -his brother Samuel, he says: “God has given me at length the -desire of my heart. I am with a church whose conversation is -in heaven; in whom is the mind that was in Christ, and who -so walks as He walked. As they have all one Lord and one -faith, so they are all partakers of one Spirit—the spirit of -meekness and love, which uniformly and continually animates -all their conversation. I believe, in a week, Mr. Ingham and I -shall set out for Herrnhuth, about three hundred and fifty miles -hence. Oh pray for us, that God would sanctify to us all those -precious opportunities.”<a id="FNanchor_259" href="#Footnote_259" class="fnanchor">[259]</a> It is an odd fact, however, that while -Ingham was allowed to partake of the holy communion, -Wesley was not, because “the congregation saw him to be -<i>homo perturbatus</i>, and that his head had gained an ascendancy -over his heart”; and also because “they were desirous not to -interfere with his plan of effecting good as a clergyman of the -English Church.”<a id="FNanchor_260" href="#Footnote_260" class="fnanchor">[260]</a> Peculiar reasons—but we give them as -we find them. Hampson, in his life of Wesley, relates that -Zinzendorf, who regarded him as a pupil, ordered him one day -to dig in the garden; and after Wesley had been there -for some time working in his shirt, and when he was in a -high state of perspiration, the lordly count commanded him -to enter a carriage that was waiting, to pay a visit to a -neighbouring noble. Wesley naturally wished to wash his -hands and to put on his coat; but his preceptor forbade him, -saying, “You must be simple, my brother!” This was a full -answer to all remonstrance, and Wesley was simple enough to -obey the mandate of a man who, while professing great -humility, sometimes allowed the pretensions of his feudal -pride to set aside the meekness of his professed piety.</p> - -<p>On the 19th of July, Wesley again set out, and on reaching -Weimar was brought before the duke, who asked his object in<span class="pagenum" id="Page_199">[Pg 199]</span> -journeying to Herrnhuth. Wesley answered, “To see the -place where the Christians live;” upon which the duke -looked hard, but permitted him to go. On arriving at Halle, -“the King of Prussia’s tall men,” who kept the gates, sent him -and his friends backwards and forwards, from one gate to -another, for nearly two long hours before they were admitted. -Here he inspected, with the greatest interest, the Orphan -House of August Herman Francke, in which six hundred and -fifty children were wholly resident, and three thousand taught. -At Leipsig, the gentlemen of the university treated him with -respect and kindness. At Meissen, two things surprised him—the -extremely beautiful china ware; and the congregation in -the church, where the women wore huge fur caps in the shape -of Turkish turbans; the men sat with their hats on their -heads at the prayers as well as at the sermon, and the parson -was decorated with a habit bedecked with gold and scarlet, -and with a vast cross on both his back and breast. At -Dresden, Wesley was carried from one official to another, -with impertinent solemnity, for above two hours, before he -was suffered to settle at his inn; and greatly wondered that -common sense and common humanity allowed such a senseless, -inhuman usage of strangers.</p> - -<p>Wesley arrived at the Moravian settlement at Herrnhuth on -August 1, and found it consisting of about a hundred houses -built on a rising ground. The principal erection was the -orphan house, in the lower part of which was the apothecary’s -shop, and in the upper the chapel, capable of containing six -or seven hundred people. Here he spent nearly the next -fortnight.</p> - -<p>The day after his arrival, he attended a lovefeast of the -married women; and on every day, at eleven, a Bible conference, -at which was read a portion of Scripture in the original. -He was also present at a conference for strangers, when -several questions concerning justification were resolved. He -embraced all opportunities of conversing with the most experienced -of the brethren, concerning the great work which -God had wrought within them; and with the teachers and -elders concerning their church discipline.</p> - -<p>On the Sunday, after the evening service, all the unmarried -women, according to their usual custom, walked round the<span class="pagenum" id="Page_200">[Pg 200]</span> -town, singing praise, with instruments of music; and then, on -a small hill, at a little distance from it, knelt in a circle and -joined in prayer; after which they joyously repaired to their -respective homes.</p> - -<p>Four times Wesley heard Christian David preach, and also -received from his own lips his private history. The boyhood -of this remarkable man was spent in tending sheep, and his -youth and early manhood partly at the carpenter’s bench, and -partly in the soldier’s tent. He was a zealous papist, and -crawled on his knees before images, performed penances, -invoked departed saints, and went the whole round of Romish -vagaries. He was twenty years old before he had even seen -a Bible; after this, it became nearly the only book he read. -The Bible convinced him of the errors of Popery, and he -resolved to join the Lutherans. At the age of twenty-seven, -he began to preach to his countrymen; numbers were converted -by his artless sermons; persecution followed; the -converts fled; and Herrnhuth was founded. Christian David -continued preaching in Moravia, until his preaching became -the topic of conversation in houses, streets, roads, and markets, -and the whole country was thrown into a state of great excitement. -The people assembled at each other’s houses to sing -hymns and to read the Bible. Shepherds chanted the praises -of their Redeemer as they kept their flocks; servants at their -work talked of nothing but His great salvation; and children -on village greens poured out their fervent prayers before Him. -Many were imprisoned; others were thrust into cellars and -made to stand in water till they were well-nigh frozen; not a -few were loaded with irons and obliged to work as convicts; -and a whole host were condemned to pay heavy fines. All this -arose out of the preaching of the unlettered preacher whom -Wesley heard at Herrnhuth,—the <i>Bush Preacher</i>, as he was -called by the persecuting priests and jesuits of Moravia,—the -man who, five years previous to Wesley’s present visit, conducted -the first missionaries to Greenland, and who, though but -a poor mechanic, preached to the court of the king of Denmark -as he went,—an itinerant evangelist of no mean order, having -paid eleven gospel visits to Moravia, three to Greenland, and -many others to Denmark, England, and Holland, besides visiting -all the Moravian congregations throughout the whole of<span class="pagenum" id="Page_201">[Pg 201]</span> -Germany,—a man who, when he happened to be at home at -Herrnhuth, and not engaged in active services for the church, -always followed his trade as a carpenter, and secured the -respect and love of both young and old,—a man who often -made mistakes, but was always ready to confess his errors -when pointed out to him,—deeply devoted to the work of -Christ, and living in the closest communion with Him,—shunning -no toil, and fearing no danger,—reading the Bible continually, -and never tiring of its precious truths,—his sermons -wanting in polish, but not in power,—for more than thirty -years an itinerant, out-door German preacher,—and who in -1751, at the age of sixty, went triumphantly to heaven.<a id="FNanchor_261" href="#Footnote_261" class="fnanchor">[261]</a></p> - -<p>Such was the preaching mechanic whom Wesley, the -scholar and the priest, embraced every opportunity of hearing -during his Herrnhuth visit,—a fair specimen of scores in -England whom Wesley, during the next half-century, employed -in the same glorious work. The philosopher may -sneer at the sight of one of the most distinguished fellows of -Lincoln College sitting in the Herrnhuth chapel and in the -carpenter’s cottage, to be taught by a man like this; but let it -be remembered that while the Oxford student, in letters, was -immeasurably superior to the German mechanic, the German -mechanic was as much superior to the Oxford student in the -science of saving truth; and besides that, he spoke not only -from clear convictions, but from personal experience. Even -now many a man, profoundly learned in languages and in -philosophy, might receive knowledge more important than any -he already has, if he would condescend to imitate Wesley’s -example, and stoop to be taught by some poor itinerating -preacher, who, though a wayfaring man, and in all other things -a fool, is yet “wise unto salvation through faith which is in -Christ Jesus.”</p> - -<p>The four sermons which Wesley heard Christian David -preach were peculiarly appropriate to his present religious -state. It is a notable fact, however, that instead of instructing -Wesley to expect the witness of the Spirit immediately, he -taught him “that many are children of God and heirs of the -promises, long before they are comforted by the abiding<span class="pagenum" id="Page_202">[Pg 202]</span> -witness of the Spirit, melting their souls into all gentleness -and meekness; and much more before they are pure in heart -from all self-will and sin.” Christian David told Wesley, in -private, that he had “the forgiveness of sins, and a measure -of the peace of God, for many years before he had that witness -of the Spirit which shut out all doubt and fear.” This is not -<i>Wesleyan</i> doctrine; but it was the doctrine which Wesley was -taught in Germany, and which helped to keep him in that -doubting and fearing state in which we have already seen -him.</p> - -<p>Wesley elicited the religious experience of Michael Linner, -the oldest member of the church, which was to the effect that -Michael believed to the saving of his soul two years before he -received the full assurance of faith; though he admitted that -the more usual method is for the Holy Spirit “to give, in one -and the same moment, the forgiveness of sins, and a full assurance -of that forgiveness.” David Nitschmann, one of the four -public teachers of the Herrnhuth community, told Wesley that, -for years after he was delivered from the bondage of sin, he -was troubled with doubts and fears. Martin Döber stated: -“It is common for persons to receive justification through faith -in the blood of Christ before they receive the full assurance -of faith, which God many times withholds till He has tried -whether they will work together with Him in the use of the -first gift.” Augustine Neusser said he could not tell the hour -or day when he first received the full assurance that his sins -were pardoned; for it was not given at once, but grew within -him by degrees. David Schneider’s experience was substantially -the same; but it is right to add, that the experience of -others was of a brighter kind, and confirmative of the scriptural -doctrine that, when sins are forgiven, the Spirit, at the -same moment, gives the assurance of it.</p> - -<p>Wesley eagerly listened to the recital of these religious -experiences at Herrnhuth, and became bewildered; and hence -those puzzling declarations concerning his own religious state, -even down to the beginning of 1739, which have been already -given. The truth is, both Wesley and the Moravians seemed -to confound the doctrine of the Spirit’s witness with the doctrine -of sanctification. Because they were not, for a season, -wholly sanctified, they declare that they had not the witness<span class="pagenum" id="Page_203">[Pg 203]</span> -of the Spirit or the full assurance of faith. The following, for -instance, is Arvid Gradin’s description of that witness or assurance: -“Repose in the blood of Christ; a firm confidence in -God, and persuasion of His favour; serene peace and steadfast -tranquillity of mind, with a deliverance from every fleshly -desire, and from every outward and inward sin.” This is a -beautiful description of what the Methodists mean by entire -sanctification; but Wesley, taught by the Herrnhuth Moravians, -confounded it, for a time, with what he called “the -witness of the Spirit,—full assurance of faith;” the result -being the use of language, in reference to himself, quite sufficient -to perplex the modern Methodist, who, without paying -attention to these Moravian facts, contents himself with merely -comparing the lucid language of Wesley’s sermons with the -confused and confusing language of those parts of Wesley’s -journal to which we are now adverting.</p> - -<p>Wesley spent nearly a fortnight among the Herrnhuth -Christians. He writes:—“I would gladly have spent my life -here. Oh when shall this Christianity cover the earth, as -the waters cover the sea?” The population was divided into -about ninety bands, each of which met twice at least, but -most of them three times, a week, to “confess their faults one -to another, and to pray for one another that they might be -healed.” The rulers of the church had a conference every -week, purely concerning the state of souls; and another every -day on the outward matters of the church. Once a week, -there was a conference for strangers; at which any one might -be present, and propose questions or doubts which he desired -to have resolved. The children and young people were taught -reading, writing, arithmetic, Latin, Greek, Hebrew, French, -English, history, and geography. Every morning at eight, the -community had singing, Scripture exposition, and commonly -short prayer; and the same at eight in the evening, concluding -each service with the kiss of peace. On Sundays, service -began at six; at nine, they had public worship at Bertholdsdorf; -at one, the members of the church were divided into -fourteen classes, to each of which was addressed a separate -exhortation; at four, there was service again at Bertholdsdorf; -and at eight, the usual nightly service; after which the young -men went round the town singing songs of praise; and thus<span class="pagenum" id="Page_204">[Pg 204]</span> -the day was ended. On the first Saturday of every month, -the Lord’s supper was administered: when, from ten till two, -the eldest spoke with each communicant in private, concerning -his or her spiritual experience; at two, they dined, and then -washed one another’s feet; after which they sung and prayed; -about ten at night, they received the communion in silence -without any ceremony; and continued without speaking, till -midnight, when they parted. The second Saturday was occupied -as the solemn prayer-day for the children. The third was -a day of general intercession and thanksgiving. And the -fourth was the great monthly conference of all the superiors of -the church. For the last eleven years, they had kept up a perpetual -intercession, which had never ceased day or night, by -different companies spending in succession an hour every day -in prayer for themselves and for other churches. Marriage -was highly reverenced, and no young people were allowed to -be affianced without being placed for a time with married -persons, who instructed them how to behave in their contemplated -new relation. Casting lots was used both in public and -private, to decide points of importance, when the reasons on -each side appeared to be of equal weight. The time usually -spent in sleep was from eleven at night till four in the morning; -three hours a day were allowed for meals; leaving sixteen -for work and sacred services.</p> - -<p>Such was Herrnhuth in 1738, the cradle of the modern -Moravian church,—the Jerusalem of the United Brethren. At -present it has about a thousand inhabitants, is well built, well -paved, and scrupulously clean; having in its centre a large -square, in which stands the hall for worship, at the original -consecration of which Zinzendorf offered the striking prayer, -“May God prevent this house standing longer than it continues -to be a dwelling place of love and peace to the praise of -the Redeemer!” On one side of the square is what was once -the residence of Zinzendorf, now the depôt of Moravian -archives; on another, the house of the unmarried brethren; -and on a third, the village inn, the property of the community. -Connection with the brotherhood, except in special cases conceded -by their church authorities, is a condition of residence -in the town; and up to 1848, by the laws of Saxony, any -one who forsook the faith could be compelled to sell what<span class="pagenum" id="Page_205">[Pg 205]</span>ever -property he had within its boundaries. This is now -altered, and the only compulsion that can be exercised is of a -moral character. Still, even yet, with the exception of the -government officials, and a few privileged individuals, the -entire community are members of the Moravian church. -Here sprang up that wondrous brotherhood, which, whilst -other churches were surrendering the great doctrines of the -cross, devoted its life and energies to their world-wide propagation, -and, with a faith which to some seemed presumption, -and a love which approached to the character of a reverential -friendship, went among slumbering peoples and savage races, -insisting on the necessity of personal faith in a personal -Redeemer, and declaring that life in Christ is the highest life -of man.<a id="FNanchor_262" href="#Footnote_262" class="fnanchor">[262]</a></p> - -<p>Wesley left Herrnhuth on August 12, and reached London -on Saturday, September 16. He at once resumed his work -by preaching thrice the next day, and afterwards expounding -in the Minories. On Monday, he rejoiced to meet with the -Moravian society at Fetter Lane, which had increased from -ten members to thirty-two; and, on Tuesday, he went to -the condemned felons in Newgate, and preached to them a -free salvation.</p> - -<p>A month subsequent to his return, he wrote as follows to -his Herrnhuth friends:—</p> - -<div class="blockquote"> - -<p>“To the church of God which is in Herrnhuth, John Wesley, an unworthy -presbyter of the church of God in England, wisheth all grace and peace -in our Lord Jesus Christ. Glory be to God, even the Father of our Lord -Jesus Christ! for giving me to be an eye-witness of your faith and love -and holy conversation in Christ Jesus. We are endeavouring here to be -followers of you, as ye are of Christ. Fourteen have been added to us -since our return, so that we have now eight bands, all of whom seek for -salvation only in the blood of Christ. As yet, we have only two small -bands of women; the one of three, the other of five persons. But here are -many others, who only wait till we have leisure to instruct them how they -may most effectually build up one another in the faith and love of Him -who gave Himself for them.</p> - -<p>“Though my brother and I are not permitted to preach in most of the -churches in London, yet there are others left, wherein we have liberty to -speak the truth as it is in Jesus. Likewise, every evening, and on set -evenings in the week, at two several places, we publish the word of recon<span class="pagenum" id="Page_206">[Pg 206]</span>ciliation, -sometimes to twenty or thirty, sometimes to fifty or sixty, sometimes -to three or four hundred persons, met together to hear it. We begin -and end all our meetings with singing and prayer; and we know that our -Lord heareth prayer, having more than once or twice received our petitions -in that very hour.</p> - -<p>“Nor hath He left Himself without other witnesses of His grace and truth. -Ten ministers I know now in England, who lay the right foundation, ‘the -blood of Christ cleanseth us from all sin.’ Over and above whom I have -found one Anabaptist, and one, if not two, of the teachers among the -Presbyterians here, who I hope love the Lord Jesus Christ in sincerity, -and teach the way of God in truth.”<a id="FNanchor_263" href="#Footnote_263" class="fnanchor">[263]</a></p> -</div> - -<p>There are three facts in the above quotation which deserve -notice:—1. That Wesley was thoroughly identified with -the London Moravians. 2. That there were other clergymen -besides himself who were evangelical. 3. That he still retained -his high church nonsense, and made a difference -between Church of England “<i>ministers</i>,” and Anabaptist and -Presbyterian “<i>teachers</i>.” This last was pitiable folly, perhaps -not to be wondered at, and yet deserving to be despised.</p> - -<p>About the same time, Wesley wrote to Zinzendorf at -Marienborn, thanking him and his countess for their kindness, -and then adding:—</p> - -<div class="blockquote"> - -<p>“I did not return hither at all before the time; for though a great door -and effectual had been opened, the adversaries had laid so many stumbling-blocks -before it, that the weak were daily turned out of the way. Numberless -misunderstandings had arisen, by means of which the way of truth -was much blasphemed; and, hence, had sprung anger, clamour, bitterness, -evil speaking, envyings, strifes, railings, evil surmises; whereby the -enemy had gained such an advantage over the little flock, that ‘of the rest -durst no man join himself to them.’ But it has now pleased our blessed -Master to remove, in great measure, these rocks of offence. The word -of the Lord again runs and is glorified; and this work goes on and prospers. -Great multitudes are everywhere awakened, and cry out, ‘What must we -do to be saved?’ The love and zeal of our brethren in Holland and -Germany, particularly at Herrnhuth, have stirred up many among us, who -will not be comforted till they also partake of the great and precious -promises. I hope to see them at least once more, were it only to speak -freely on a few things which I did not approve, perhaps because I did not -understand them.”<a id="FNanchor_264" href="#Footnote_264" class="fnanchor">[264]</a></p> -</div> - -<p>The last sentence requires explanation. Notwithstanding -his general admiration of the German Moravians, their sun<span class="pagenum" id="Page_207">[Pg 207]</span> -was not without spots, for there were sundry things with -which Wesley was not satisfied. What were they? Wesley -himself shall answer. The following is an unfinished letter, -written to the Moravians at Marienborn and Herrnhuth, a -few days only after Wesley’s return from Germany, but which -was never sent:—</p> - -<div class="blockquote"> - -<p>“<span class="smcap">My dear Brethren</span>,—I cannot but rejoice in your stedfast faith, in -your love to our blessed Redeemer, your deadness to the world, your -meekness, temperance, chastity, and love of one another. I greatly -approve of your conferences and bands; of your methods of instructing -children; and, in general, of your great care of the souls committed to -your charge.</p> - -<p>“But of some other things I stand in doubt, which I will mention in -love and meekness.</p> - -<p>“Is not the count all in all among you?</p> - -<p>“Do you not magnify your own church too much?</p> - -<p>“Do you not use guile and dissimulation in many cases?</p> - -<p>“Are you not of a close, dark, reserved temper and behaviour?”<a id="FNanchor_265" href="#Footnote_265" class="fnanchor">[265]</a></p> -</div> - -<p>These were weighty accusations, and will claim attention -hereafter.</p> - -<p>Within five weeks after Wesley had returned from Germany, -he and his brother Charles waited upon Dr. Edmund Gibson, -Bishop of London, to answer the complaints he had heard -against them, to the effect that they preached an absolute -assurance of salvation. Gibson was a man of great natural -abilities, a laborious student, and also pious; but he was -occasionally betrayed into intolerance, and sometimes evinced -more zeal for the rights of the Church than discretion. So -great was his ecclesiastical power, that Sir Robert Walpole -was accustomed to be reproached with allowing him the -authority of a pope: “And a very good pope he is,” replied -the premier. The two Wesleys being introduced to him, he -said, “If by assurance you mean an inward persuasion, -whereby a man is conscious in himself, after examining his -life by the law of God, and weighing his own sincerity, that he -is in a state of salvation, and acceptable to God, I don’t see -how any good Christian can be without such assurance.” The -Wesleys meant more by “assurance” than this; but the -doctrine, so far as it went, was one which they themselves<span class="pagenum" id="Page_208">[Pg 208]</span> -preached. The next point discussed was the charge that -they were Antinomians, because they preached justification -by faith only. To this they replied, “Can any one preach -otherwise, who agrees to our church and the Scriptures?” A -third charge was that they had administered baptism to -persons dissatisfied with the lay baptism which they had -already received. Wesley answered, with more high church -bigotry than scriptural enlightenment, that “if a person dissatisfied -with lay baptism,” or, in other words, Dissenters’ -baptism, “should desire episcopal, he should think it his duty -to administer it.” Wesley next inquired of his lordship if -“his reading in a religious society made it a conventicle;” -and whether “religious societies are conventicles.” To the -latter question the bishop answered, “I think not; but I -determine nothing;” and he recommended them to read the -acts and laws on the subject for themselves. They then -requested that he would not, in future, receive an accusation -against them, but at the mouth of two or three witnesses. -He said, “No, by no means; and you may have free access -to me at all times.” They thanked his lordship, and departed.<a id="FNanchor_266" href="#Footnote_266" class="fnanchor">[266]</a></p> - -<p>This was the first muttering of the storm soon to burst -upon them. William Warburton was not yet a bishop, but -he was already a vigorous and well known writer, and rector -of Brand Broughton, in Lincolnshire. This hot-headed parson -was one of the first to fall foul upon the poor Methodists. -Writing to Des Maizeaux, in 1738, he says:—</p> - -<div class="blockquote"> - -<p>“What think you of our new set of fanatics, called the Methodists? -There is one Wesley, who told a friend of mine, that he had lived most -deliciously last summer in Georgia, sleeping under trees, and feeding -on boiled maize, sauced with the ashes of oak leaves; and that he will -return thither, and then will cast off his English dress, and wear a dried -skin, like the savages, the better to ingratiate himself with them. It -would be well for virtue and religion if this humour would lay hold -generally of our overheated bigots, and send them to cool themselves in -the Indian marshes.”</p> -</div> - -<p>In another letter, written in the same year to Dr. Birch, he -says:—</p> - -<p><span class="pagenum" id="Page_209">[Pg 209]</span></p><div class="blockquote"> - -<p>“A couple of these Methodists, of whom Wesley was one, travelling -into this neighbourhood on foot, took up their lodging with a clergyman -of their acquaintance. The master of the house going into their chamber -in the morning to salute them, perceived a certain vessel full of blood, and, -on asking the occasion, was told it was <i>their method</i>, when the blood -grew rebellious, to draw it off by breathing a vein; that they had been -heated with travel, and thought it proper to cool themselves.”<a id="FNanchor_267" href="#Footnote_267" class="fnanchor">[267]</a></p> -</div> - -<p>Such are specimens of the foul falsehoods which malignant -men already circulated concerning Wesley and his companions. -But, besides this, the Methodist movement began to -be noticed by the pulpit. The Rev. Tipping Silvester, M.A., -Fellow of Pembroke College, Oxford, and Lecturer of St. -Bartholomew the Great, London, preached a sermon on -regeneration before the university of Oxford, at St. Mary’s, on -February 26, which, without mentioning the names of the -Methodist leaders, was evidently meant to be an antidote -to one of their distinguished doctrines. The sermon was -published, 8vo, twenty-eight pages, and on the title page was -“recommended to the religious societies.” The chief point -in the sermon is that infants are born again in baptism.</p> - -<p>Another sermon, on “The Doctrine of Assurance,” was -delivered on August 13, in the church of St. Lawrence Jewry, -by the Rev. Arthur Bedford, M.A., chaplain to his royal highness -Frederick Prince of Wales. This also, with an appendix, -was published, 8vo, thirty-nine pages, and had an extensive -circulation. It was avowedly intended to refute the doctrine -of “those who had of late asserted that they who are not -assured of their salvation, by a revelation from the Holy -Ghost, are in a state of damnation.” The preacher argues -that this assurance “is given to very few, and perhaps only to -such whom God calls either to extraordinary services, or to -extraordinary sufferings.” He further argues that to profess -to have received such an assurance savours of spiritual pride, -and cannot but produce bad results.</p> - -<p>These were the first sermons published against the doctrines -of Methodism, and both of them were extremely temperate -when compared with others following.</p> - -<p>At the end of the year 1738, Wesley drew up a set of rules -for the regulation of the Moravian band societies, some of<span class="pagenum" id="Page_210">[Pg 210]</span> -which were certainly more inquisitive than wise. Eleven -questions, to be proposed to candidates for admission, were, -upon the whole, unexceptionable; but five others, to be asked of -every member at every weekly meeting, savour far too much -of the popish confessional to be admired. We give them as -an indication of the still unhealthy tone of Wesley’s piety:—</p> - -<p>“1. What known sins have you committed since our last -meeting?</p> - -<p>“2. What temptations have you met with?</p> - -<p>“3. How were you delivered?</p> - -<p>“4. What have you thought, said, or done, of which you -doubt whether it be sin or not?</p> - -<p>“5. Have you nothing you desire to keep secret?”<a id="FNanchor_268" href="#Footnote_268" class="fnanchor">[268]</a></p> - -<p>No doubt, such questions were put with the best intentions; -but the thing looked like a prurient prying into secrets which -properly belong alone to a man and his Maker.</p> - -<p>The whole of Wesley’s publications, during 1738, have been -already noticed, except “A Collection of Psalms and Hymns,” -eighty-four pages, 12mo. This small volume was published -without the name of either printer or author; but it contains -ample internal evidence of its origin. Its publication was contemplated -immediately after Wesley’s return from Georgia; -and hence the following extract from a letter written by Dr. -Byrom to Charles Wesley, on the 3rd of March, 1738.</p> - -<div class="blockquote"> - -<p>“As your brother has brought so many hymns translated from the -French, you will have a sufficient number, and no occasion to increase -them by the small addition of Mademoiselle Bourignon’s two little pieces. -I desire you to favour my present weakness, if I judge wrong, and not to -publish them.</p> - -<p>“I do not at all desire to discourage your publication. But when you -tell me you write, not for the critic, but for the Christian, it occurs to my -mind that you might as well write for <i>both</i>; or in such a manner that the -critic may, by your writing, be moved to turn Christian, rather than the -Christian turn critic. I should be wanting, I fear, in speaking freely and -friendly upon this matter, if I did not give it as my humble opinion that, -before you publish, you might lay before some experienced Christian -critics the design which you are upon. But I speak this with all submission. -It is very likely that, in these matters, I may want a spur more than -you want a bridle.”<a id="FNanchor_269" href="#Footnote_269" class="fnanchor">[269]</a></p> -</div> - -<p><span class="pagenum" id="Page_211">[Pg 211]</span></p> - -<p>The book was probably intended for the use of the -Moravian bands and other religious societies’ meetings in -London, with which Wesley was more or less connected. It -contains seventy psalms and hymns; but it is a remarkable -fact that not one of them seems to have been written by -Wesley’s brother Charles. One each is contributed by -Addison, Dryden, and Lord Roscommon. One is from the -Church liturgy, and one anonymous. Three are by Bishop -Ken; four by Norris; six by Herbert; thirteen by Tate and -Brady; thirty-three by Watts; and six are translations by -Wesley himself. The book was never reprinted; but it -formed the basis of another hymn-book, published three years -after, in which exactly one-half of its psalms and hymns -were embodied.<a id="FNanchor_270" href="#Footnote_270" class="fnanchor">[270]</a> It was the first<a id="FNanchor_271" href="#Footnote_271" class="fnanchor">[271]</a> of about forty hymnologies -published by the two brothers during the next half-century, -and which, as priceless gems, were scattered broadcast among -the first Methodists.</p> - -<p>With Wesley’s first hymn-book we close the first section of -his history.</p> -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> -<p><span class="pagenum" id="Page_213">[Pg 213]</span></p> - -<h2 class="nobreak" id="PART_II">PART II.</h2> -</div> - <hr class="small" /> - -<h3 id="y1739">1739.</h3> - - -<div class="sidenote">1739<br /> - -Age 36</div> - -<p class="drop-cap">LONDON in 1739 was widely different from what it is at -present. The population, including Westminster and all -the parishes within the Bills of Mortality, was about 600,000, or -a fifth of the population now. London Bridge was the only -highway across the majestic Thames that the Londoners -possessed; and that was covered with antique houses, from -end to end, forming a sort of picturesque extension of Gracechurch -Street, from the Middlesex to the Surrey shore,—a -narrow, darksome, and dangerous thoroughfare with an arched -gateway at each end of it, generally bristling with spikes, and -often adorned with the heads of traitors. The site of the -present Mansion House was a fruit market, having on one -side of it a row of shady trees and on the other a conduit, -surmounted by an equestrian statue of King Charles II. -Islington, Hoxton, Hackney, and Bethnal Green were country -villages. On the Surrey side, all beyond the King’s Bench -prison was fields and open country. The Elephant and -Castle stands where the small hamlet of Newington then -stood. Walworth, Camberwell, Brixton, Peckham, and Clapham -were rural haunts, far from the hum and noise of the -great city. Even Lambeth was a vast conglomerated -garden, extending from Kennington Common to what is now -Westminster Bridge. Eastward—Blackwall, Poplar, Bow, -and Stepney were somewhat distant collections of scattered -houses, surrounded respectively by fields and gardens. Westward—Chelsea, -Knightsbridge, Marylebone, and Tottenham -Court were all in open country. Even Belgravia was a farm -of arable and pasture land; while all the space, between -Westminster and what is now Vauxhall Bridge, was a dreary -tract of stunted, dusty, trodden grass, the resort of badger<span class="pagenum" id="Page_214">[Pg 214]</span>baiters -and other rampant blackguards, and known by the -name of Tothill Fields.</p> - -<p>Moorfields, the scene of Wesley’s earliest evangelistic -labours, and where he opened his Foundery meeting-house, -was what would now-a-days be called a park, laid out in -grass plots, intersected by broad gravel walks, and the -favourite resort of citizens seeking exercise and recreation. -Beneath a row of well grown elms was what the promenaders -designated “the city mall,” and which in the smartness of -its company often rivalled the mall of St. James’s Park. Here -might be seen wives and daughters flaunting in all their -finery and displaying their charms to city maccaronis, whose -hats were cocked diagonally, and who gave themselves quite -as many airs as the aristocratic coxcombs in the royal -grounds. Under the trees were booths, whose fans, toys, -trinkets, and confectionery found ready purchasers; while -on the grass plots were erected mountebank diversions for -the amusement of the people.</p> - -<p>What a contrast between London then and London now! -And yet, even then, London was thought to be dangerously -too large. An able writer, in one of the magazines for 1762, -argued that great cities are perilous to a nation’s welfare; -and in proof quoted Nineveh, Babylon, Persepolis, Tyre, -Carthage, Rome, Athens, Memphis, Baalbec, Palmyra, Thebes, -Jerusalem, etc. He contended that it was pernicious policy to -suffer the eighth part of an entire nation to live in one -crowded town; for when so many myriads lived on ground -which produced nothing they were under the necessity of -living by their wits—that is, by sharping and over-reaching, -and by inventing idle and vicious amusements. Hence it was -that in London there was such a multiplication of playhouses, -operas, ridottos, and masquerades; and that almost -one-half of some of the London parishes was converted into -brothels by bawds and pimps. The anonymous alarmist was -doubtless treated with contempt, but his theory deserves -attention.</p> - -<p>London was great, but it was wicked. And no wonder. -Riches in the case of nations, as in the case of individuals, -often lead to extravagance and luxury. Thus it was in -England, in the reign of the second George. Superb edifices<span class="pagenum" id="Page_215">[Pg 215]</span> -rose up on every hand, almost vieing with the palaces of -princes. Carriages, glittering with gold and crystal, rattled -over city pavements with the utmost ostentation. Ridottos, -balls, masquerades, and midnight banquets, were of constant -occurrence. Every night innumerable lamps illuminated -public gardens, where hosts of fashionable and licentious -fops might be seen lolling in gilded alcoves, killing time, and -lulling their senses into an indolent oblivion. Arrayed in -masks and the strangest dresses, gamblers, actors, and prostitutes -mingled with persons of riches and of rank, and, amid -the din of music and of dancing, conversed obscene discourse, -and whispered indecent slanders. All classes caught the -contagion, and even the tables of shopkeepers and mechanics -were covered with costly dainties. Clerks and apprentices, -servant-maids and cooks, decked themselves in apparel equal -to that of their masters and mistresses; and finical sparks -deemed it their privilege and right to frequent taverns, clubs, -and theatres, adorned with the finest clothes, perukes, and -jewellery.</p> - -<p>What resulted from all this? Extravagance created -greater wants than the people had means to meet. Patrimonial -estates, and the gains of honest business were not -enough to satisfy newly engendered appetites; and hence men -appealed to an infernal sorceress, to correct, forsooth, the -errors made in distributing the gifts of Providence. To eke -out means which were found too scanty to gratify licentious -and luxurious passions, robbery was made polite, and gambling -an every day duty. Idleness threw the dice, and Folly -built them into castles; Avarice clutched at gold, but Fraud, -with a sly and quick conveyance, snatched it from his hand. -Even ladies laid wagers at home, while their lords gambled -abroad; and dice began to rattle on the costermonger’s -barrow as well as upon the hazard tables of the noble and the -rich. Money was looked upon as omnipotent; and the more -men got the more they wanted, and especially when it was -spent upon their own indulgences. An avaricious, mercenary -spirit became general, and chiefly for the sake of vain display -and sensual pleasures.</p> - -<p>Poverty treads in the footsteps of extravagance. There -were more equipages kept, and yet more taxes for the poor<span class="pagenum" id="Page_216">[Pg 216]</span> -imposed; more diversions, and yet more want; more ladies -of taste, and yet fewer housewives; more pomp, and yet less -hospitality; more expense, and yet less frugality. In 1744, -the grand jury of the county of Middlesex made a presentment -to the effect, that “the advertisements in the newspapers -were seducing the people to places for the encouragement -of luxury, extravagance, and idleness; and that, by this -means, families were ruined, and the kingdom dishonoured; -and that, unless some superior authority put a stop to such -riotous living, they feared it would lead to the destruction -of the nation.”</p> - -<p>The town abounded with men who regarded honour, honesty, -and virtue as the merest phantoms;—men with whom promises -were not binding, obligations were nullities, and impudence -a duty;—dastards who might slander their neighbours, -ridicule their superiors, be saucy to their equals, insolent to -their inferiors, and abusive to all; to-day spaniels, to-morrow -bullies, and at all times cowards; to whom learning was a -burden, and books were baubles; vice being their delight, -and virtue their aversion; demons in disguise, all order and -symmetry without, and yet all rancour and rottenness within.</p> - -<p>The country was an apt imitator of the vices of the town. -There the squire, having, by idleness and bad company, forgotten -the little learning he acquired at college, too often -devoted himself to drinking and debauchery; while the common -people were ignorant, superstitious, brutal, and bad -behaved. Workmen entered into combinations to extort -higher wages than their labour merited, or than their masters -could afford; and even parliament had to pass enactments -limiting the salaries of tailors. Smuggling was enormous; -and, in 1744, it was calculated that, in the county of Suffolk -only, not fewer than 4,500 horses were employed in carrying -merchandise of a contraband character.</p> - -<p>This dark picture might easily be enlarged, not from posterior -writings, or even from the religious publications of the -period, but from periodicals, magazines, and newspapers, -which had no temptation to represent the customs, manners, -usages, and vices of the age in a worse aspect than was -warranted by facts. Wesley, as will be seen hereafter, used -strong and startling language; but there is nothing in Wesley’s<span class="pagenum" id="Page_217">[Pg 217]</span> -writings which exceeds the hideous delineations found in -the popular literature published contemporaneously by other -impartial and mere worldly writers, who are above suspicion. -The <i>Weekly Miscellany</i> for 1732 broadly asserts that the -people were engulfed in voluptuousness and business; and -that a zeal for godliness looked as odd upon a man as would -the antiquated dress of his great grandfather. It states that -freethinkers were formed into clubs, to propagate their -tenets, and to make the nation a race of profligates; and that -atheism was scattered broadcast throughout the kingdom. -It affirms that it was publicly avowed that vice was profitable -to the state; that the country would be benefited by the -establishment of public stews; and that polygamy, concubinage, -and even sodomy were not sinful.</p> - -<p>In many respects the reign of the second George bore a -striking resemblance to the present day. There was unexampled -wealth, followed by luxury, display, dissipation, -gambling, irreligion, and wickedness. The pastoral letters -of Bishop Gibson, published at this period, show that most -pernicious efforts were put forth to undermine religion, and to -make men infidels. One class of writers laboured to set aside -all Christian ordinances, the Christian ministry, and a Christian -church. Another so allegorized the meaning of the -miracles of Christ, as to take away their reality. Others -displayed the utmost zeal for natural religion in opposition to -revealed; and all, or most, under the pretence of pleading for -the liberties of men, ran into the wildest licentiousness. Reason -was recommended as a full and sufficient guide in matters -of religion, and the Scriptures were to be believed only as they -agreed or disagreed with the light of nature.</p> - -<p>The same causes give birth to the same effects. Things -reproduce themselves. The words of Solomon are as truthful -now as when he wrote them,—“The thing that hath been, it -is that which shall be; and that which is done is that which -shall be done: and there is no new thing under the sun.”</p> - -<p>By reviving religion, Methodism saved the nation more than -a hundred years ago; and now that the nation presents the -same aspect, to a great extent, as it presented then, and is -threatened with the same disasters, is it not certain that -nothing but an agency analogous to the Methodism then<span class="pagenum" id="Page_218">[Pg 218]</span> -raised up will be found sufficient to check the progress of -antiquated errors now revived; to stem the aboundings of -licentiousness; and to make men feel that wealth is given, -not to be spent in display and luxury, but in honouring God, -and in promoting the happiness of the human race?</p> - -<p>The revival of religion, which occurred about the time when -Methodism commenced its marvellous career, was a world-wide -one.</p> - -<p>The Moravian movement in Germany has been already -noticed.</p> - -<p>In America, the work began in 1729, the very year in which -the Oxford Methodists formed their first society. The Rev. -Jonathan Edwards fanned the fire into a holy flame by -preaching the grand old doctrine of “justification by faith -alone.” In the town of Northampton, New England, containing -two hundred families, there was scarcely a single person -at the beginning of the year 1735 who was not deeply convinced -of sin, and earnestly seeking salvation; and from day to -day, for months, there were undeniable instances of genuine -conversion. Almost every house was a house of prayer, and, -in all companies, Christ was the theme of public conversation. -The revival which commenced at Northampton spread -throughout the greater part of the colony. All sorts of -people,—high and low, rich and poor, wise and unwise, moral -and immoral,—simultaneously became the subjects of the -Spirit’s strivings, and were converted. This remarkable movement -took place only a few months before Wesley set sail for -Georgia, and continued for several years afterwards. Mr. -Edwards published a narrative of its most striking incidents; -and also his “Thoughts” as to “the way in which it ought -to be acknowledged and promoted;” and from these two -invaluable treatises we collect the following facts.</p> - -<p>In many instances, conviction of sin and conversion were -attended with intense physical excitement. Numbers fell -prostrate on the ground, and cried aloud for mercy. The -bodies of others were convulsed and benumbed. As chaos -preceded creation, so in New England confusion went before -conversion. The work was great and glorious, but was accompanied -with noise and tumult. Men literally <i>cried</i> for mercy; -but the loudest outcries were not so loud as the shrieks of<span class="pagenum" id="Page_219">[Pg 219]</span> -Voltaire or Volney, when the prospect of eternity unmanned -them. Stout-hearted sinners trembled; but not more than -philosophers at the present day would do, if they had equally -vivid views of the torments of the damned to which sin -exposes them. There were groanings and faintings; transports -and ecstasies; zeal sometimes more fervid than discreet; -and passion not unfrequently more powerful than pious; but, -from one end of the land to the other, multitudes of vain -thoughtless sinners were unmistakably converted, and were -made new creatures in Christ Jesus. Frolicking, night walking, -singing lewd songs, tavern haunting, profane speaking, -and extravagance in dress, were generally abandoned. The -talk of the people was about the favour of God, an interest in -Christ, a sanctified heart, and spiritual blessedness here and -hereafter. The country was full of meetings of persons of all -sorts and ages to read, pray, and sing praises. Oftentimes the -people were wrought up into the highest transports of love, -joy, and admiration, and had such views of the Divine perfections, -and the excellencies of Christ, that, for five or six -hours together, their souls reposed in a kind of sacred elysium, -until the body seemed to sink beneath the weight of Divine -discoveries, and nature was deprived of all ability to stand or -speak. Connected with all this, there were no enthusiastic -impulses, or supposed revelations, but trembling reverence, -the mildest meekness, and warmest charity. To use Edwards’ -own language, “The New Jerusalem, in this respect, had -begun to come down from heaven, and perhaps never were -more of the prelibations of heaven’s glory given upon earth.”</p> - -<p>Of course there were men who opposed and maligned this -blessed work of God’s Holy Spirit; or, at all events, did their -utmost to discredit it by exposing, as they thought, the -infirmities of those who were the chief agents used in promoting -it. Ministers were blamed for their earnestness in -voice and gesture, and for addressing themselves rather to -the passions of their hearers than their reason. Others were -censured for preaching the terrors of the law too frequently, -and for frightening the people with hell-fire discourses. Objections -were raised against so much time being spent in -religious meetings; though the objectors had been significantly -silent when the selfsame persons had formerly spent<span class="pagenum" id="Page_220">[Pg 220]</span> -quite as much time, and even more, in taverns, and in sinful -pleasures. Some were disgusted at the new converts so -passionately warning, inviting, and entreating others to be -saved. Some found fault with so much singing, forgetting -that singing is one of the great employments of the beatified -in heaven; and others found equal fault with children being -allowed to meet together to read and pray, thus, unintentionally -perhaps, resembling the priests and scribes, who were -sore displeased when the children saluted Christ by shouting -“Hosannah in the highest!” Thus did men mutter discontent -when they ought to have sung praises; and not a few fell -into the sin of those in olden times, who said concerning -Christ, “He casteth out devils by Beelzebub, the prince of -devils.”</p> - -<p>At the very time that this marvellous religious revival -broke out in America, a similar work was begun in Wales. -Howel Harris was born at Trevecca in 1714, and, a few -months before the Wesleys went to Georgia, found the forgiveness -of sins, and was made unutterably happy by a -Divine assurance of his adoption into the family of God. -The Wesleys, however, had no acquaintance with him, nor -he with them. While they were on the ocean he left his -home in Wales, and entered the university from which they -had so recently departed; but here he was so distressed -with collegiate immoralities, that, after keeping but a single -term, he returned to his native hills, and, without orders, -began at once to preach the salvation which he himself experienced. -It is a curious fact, not generally noticed, that -the first lay preacher, in the great Methodist movement, -was Howel Harris. He commenced preaching in Wales -just when the Wesleys and Ingham commenced in Georgia; -and, before Wesley reached Bristol in 1739, had been -the means of a most glorious work being wrought in the -neighbouring principality. Up to this period the morals of -the Welsh were deplorably corrupt; and in this respect there -was no difference between rich and poor, ministers and people; -gluttony, drunkenness, and licentiousness were general. In -the pulpits of parish churches the name of Christ was hardly -ever uttered; and, in 1736, there were only six Dissenting -chapels throughout the whole of northern Wales.</p> - -<p><span class="pagenum" id="Page_221">[Pg 221]</span></p> - -<p>Harris first commenced visiting from house to house in his -own native parish, and in neighbouring ones. Then the -people flocked together, and, almost without knowing it, he -began to preach. The magistrates and clergy threatened -him; but their threats failed to silence him. For a maintenance, -he set up a school, and meantime continued preaching. -Numbers were convinced of sin, and these the young -preacher, only twenty-two years of age, formed into small -societies analogous to those of which he had read in Dr. -Woodward’s History. At the end of 1737, persecuting malice -ejected him from his school; but, as in other instances so -in this, it overshot its mark; for this, instead of silencing the -preacher, made him preach more than ever. He now gave -himself entirely to the work of an evangelist, and henceforth -generally delivered three or four, and sometimes five or -six, sermons every day to crowded congregations. A wide-spread -reformation followed. Public diversions became unfashionable, -and religion became the theme of common conversation. -A few began to help him, of whom the venerable -Rev. Griffith Jones was the most prominent. In 1737, this -devoted clergyman instituted his movable free schools; and -a letter published in the <i>Glasgow Weekly History</i>, of 1742, -describes him as “one of the most excellent preachers in -Great Britain.” Not a few of the teachers in his peripatetic -schools became Methodist preachers; and certainly their -travels as instructors, as well as his own preaching tours, -prepared the way for the Methodist itinerant ministry.</p> - -<p>Thus was Howel Harris an itinerant preacher at least a -year and a half before Whitefield and Wesley were; and, -as the brave-hearted herald of hundreds more who were to -follow after him, he met the fiercest persecutions with an -undaunted soul and an unflinching face. Parsons and country -squires menaced him, and mobs swore and flung stones and -sticks at him; but he calmly pursued his way, labouring -almost alone in his own isolated sphere until he met with -Whitefield in the town of Cardiff, in 1739. Whitefield says -he found him “a burning and shining light; a barrier against -profanity and immorality; and an indefatigable promoter of -the gospel of Christ. During the last three years, he had -preached almost twice every day, for three or four hours<span class="pagenum" id="Page_222">[Pg 222]</span> -together; and, in his evangelistic tours, had visited seven -counties, and had established nearly thirty societies; and -still his sphere of action was enlarging daily.”</p> - -<p>Almost contemporaneous with this marvellous work across -the Atlantic and in Wales, was another across the Tweed, in -Scotland. The facts following are taken from “A Faithful -Narrative, written by James Robe, A.M., Minister of the -Gospel at Kilsyth,” and printed in 1742.</p> - -<p>For years past, there had been a sensible decay in the -life and power of godliness in Scotland; but, in 1740, Mr. -Robe began to preach upon the doctrine of regeneration. -Meanwhile, a glorious revival of the work of God occurred -at Cambuslang; and, on April 25, 1741, at Kilsyth. Sixteen -children began to hold prayer-meetings in the town of Kirkintilloch, -and the godly excitement became general. On -every hand were heard cries, groans, and the voice of weeping. -On the 16th of May, above thirty persons were awakened -under the ministry of Mr. Robe, and, in a short time after, -hundreds were converted in the country round about. Drunkenness, -and swearing, and other flagrant sins were instantly -abandoned; family worship was set up; meetings for prayer -were established; and the people generally flocked to the -house of God. Young converts held prayer-meetings in -fields, barns, schoolhouses, and the manses of their ministers. -Cambuslang, Kilsyth, Campsie, Kirkintilloch, Auchinloch, -St. Ninians, Gargunnock, Calder, Badernock, Irvine, Long -Dreghorn, Kilmarnock, Larbert, Dundee, Bothwell, Muthill, -Edinburgh, Glasgow, and other towns, villages, and parishes -were visited with a most gracious outpouring of God’s Holy -Spirit; and scenes of mercy were witnessed quite as striking as -those which were occurring simultaneously both in England -and America. Not a few of the converts, about one sixth -of the whole, suffered such distress of mind, and were under -such powerful religious influence, that they not only cried -and shrieked aloud, but trembled, fainted, and were convulsed -in their bodies most mysteriously—exhibiting the same -physical affections as the converts in New England; and -this evoked considerable opposition, and led the Associate -Presbytery at Dunfermline, to pronounce the movement a -“delusion, and the work of the grand deceiver.” Some were<span class="pagenum" id="Page_223">[Pg 223]</span> -seized with such trembling that their friends had to render -them support. Many of the females went into hysterics. -Numbers, on finding peace, broke forth into rapturous weeping, -and had their countenances so lit up with serenity and -brightness, that their neighbours declared they had obtained -not only new hearts, but new faces. A few, but not many, -professed to have visions of hell, of heaven, of the devil, and -of Jesus.</p> - -<p>The writer gives these facts as he finds them. Mr. Robe, -in his narrative, extending over hundreds of pages, endeavours -to show that such effects were not without precedents, -and quotes a great number of similar instances which had -occurred, in different places, from the time of the Reformation -downwards. It is no part of our purpose either to explain, -justify, or condemn them. We shall shortly find the same -kind of effects following the preaching of Wesley in England. -At present, the reader is merely reminded of the wondrous -and glorious fact, that the great Methodist revival of religion, -begun in 1739, stood not alone; for God, in His sovereign -mercy, was working works quite as great in Germany, -America, and Scotland. The revival in Germany gave birth -to the heroic, martyr-like Moravian church. That in America -greatly prepared the way for Whitefield, and for the first -Methodist missionaries to that huge continent. That in Scotland -revived the almost expiring piety of the kirk across the -border; and, doubtless, greatly contributed to the devout and -increasing energy and zeal evinced by the different churches -there from that day to this. And that in Wales has issued -in results equally remarkable. God the Spirit is omnipresent, -and can give a universal revival of truth and godliness as -easily as a local one. It is, also, a significant fact, of vast importance, -that the whole of these great revivals were begun by -preaching the same kind of truth. Christian David, the -carpenter, begun the work in Moravia by preaching the -doctrine of salvation by simple faith in Christ; and so did -Jonathan Edwards in America. The revival at Kilsyth -sprang out of Mr. Robe’s sermons on regeneration; and -no one need be told that these were the doctrines which -formed the staple of Wesley’s and Whitefield’s sermons in -Great Britain. This is the truth pre-eminently needed by<span class="pagenum" id="Page_224">[Pg 224]</span> -man, in all ages, and in all lands; and this is the truth which, -wherever preached, is always honoured, by being made the -means of man’s salvation.</p> - -<p>At the close of the year 1738, Wesley was almost uniformly -excluded from the pulpits of the Established Church. During -the whole of 1739, the only churches in which he was allowed -to preach, were Basingshaw, Islington, St. Giles’, and St. -Katherine’s churches, London; and the churches at Dummer, -Clifton, Runwick, and St. Mary’s in Exeter. The first two -months of the year were spent in the metropolis; but, with -the exception of expounding in a few private houses, Wesley -had to content himself with preaching not more than half-a-dozen -sermons. In the month of March, he set out for -Oxford, and wrote the following hitherto unpublished -letter to his friend Whitefield. The letter is long, but full -of interest.</p> - -<div class="blockquote"> -<p class="psig"> -“<i>March 16, 1739.</i><br /> -</p> - -<p>“<span class="smcap">My dear Brother</span>,—On Thursday, the 8th instant, we breakfasted -at Mr. Score’s, Oxford, who is patiently waiting for the salvation of God. -Thence we went to Mrs. Campton’s, who has set her face as a flint. After -we had spent some time in prayer, Mr. Washington came with Mr. Gibbs, -and read several passages out of Bishop Patrick’s Parable of the Pilgrim, -to prove that we were all under a delusion, and that we were to be justified -by faith and works. Charles Metcalfe withstood him to the face. After -they were gone, we again besought our Lord, that He would maintain -His own cause. Meanwhile, Mr. Washington and Mr. Watson were -going about to all parts, and confirming the unfaithful; and at seven, -when I designed to expound at Mrs. Campton’s, Mr. Washington was got -there before me, and was beginning to read Bishop Bull against the witness -of the Spirit. He told me he was authorized by the minister of the -parish to do this. I advised all who valued their souls to depart; and, -perceiving it to be the less evil of the two, that they who remained might -not be perverted, I entered directly into the controversy, touching both -the cause and fruits of justification. In the midst of the dispute, James -Mears’s wife began to be in pain. I prayed with her when Mr. Washington -was gone; and then we went down to sister Thomas’s. In the way, -Mrs. Mears’s agony so increased, that she could not avoid crying out -aloud in the street. With much difficulty, we got her to Mrs. Shrieve’s, -where God heard us, and sent her deliverance, and where her husband -also was set at liberty soon after. Presently Mrs. Shrieve fell into a -strange agony both of body and mind; her teeth gnashed together; her -knees smote each other; and her whole body trembled exceedingly. We -prayed on; and, within an hour, the storm ceased; and she now enjoys a -sweet calm, having remission of sins, and knowing that her Redeemer -liveth.</p> -</div> - -<p><span class="pagenum" id="Page_225">[Pg 225]</span></p> - -<div class="blockquote"> - -<p>“At my return to Mrs. Fox’s, I found our dear brother Kinchin just -come from Dummer. We rejoiced, and gave thanks, and prayed, and -took sweet counsel together; the result of which was, that instead of -setting out for London, as I designed, on Friday morning, I set out for -Dummer, there being no person to supply the church on Sunday. At -Reading I found a young man, Cennick by name, strong in the faith of -our Lord Jesus. He had begun a society there the week before; but the -minister of the parish had now well-nigh overturned it. Several of the -members of it spent the evening with us, and it pleased God to strengthen -and comfort them.</p> - -<p>“On Saturday morning, our brother Cennick rode with me, whom I -found willing to suffer, yea, to die for his Lord. We came to Dummer in -the afternoon: Miss Molly was weak in body, but strong in the Lord and -in the power of His might. Surely her light ought not thus to be hid under -a bushel. She has forgiveness, but not the witness of the Spirit; perhaps -because our dear brother Kinchin seems to think them inseparable.</p> - -<p>“On Sunday morning we had a large and attentive congregation. In -the evening, the room at Basingstoke was full, and my mouth was opened. -We expected much opposition, but had none at all.</p> - -<p>“On Monday, Mrs. Cleminger being in pain and fear, we prayed, and -her Lord gave her peace. About noon we spent an hour or two in conference -and prayer with Miss Molly; and then set out in a glorious storm; -but I had a calm within. We had appointed the little society at Reading -to meet us in the evening; but the enemy was too vigilant. Almost as -soon as we were out of the town, the minister sent, or went, to each of the -members, and began arguing and threatening, and utterly confounded -them, so that they were all scattered abroad. Mr. Cennick’s own sister -did not dare to see us, but was gone out on purpose to avoid it.</p> - -<p>“On Tuesday I came to Oxford again, and from Mrs. Fox’s went -to Mrs. Campton’s. I found the minister of the parish had been there -before me, to whom she had plainly declared, that she had never had a -true faith in Christ till a week ago. After some warm and sharp expressions, -he told her he must repel her from the holy communion. Finding -she was not convinced, even by that argument, he left her calmly rejoicing -in God her Saviour.</p> - -<p>“At six in the evening, we were at Mrs. Fox’s society; about seven at -Mrs. Campton’s: the power of the Lord was present at both, and all our -hearts were knit together in love.</p> - -<p>“The next day we had an opportunity to confirm most, if not all, the -souls which had been shaken. In the afternoon, I preached at the Castle. -We afterwards joined together in prayer, having now Charles Graves -added to us, who is rooted and grounded in the faith. We then went to -Mr. Gibbs’s room, where were Mr. Washington and Mr. Watson. Here -an hour was spent in conference and prayer, but without any disputing. -At four in the morning I left Oxford. God hath indeed planted and -watered: O may He give the increase.</p> - -<p class="psig"> -“I am, etc.,<br /> - -“<span class="smcap">John Wesley</span>.” -</p> -</div> - -<p><span class="pagenum" id="Page_226">[Pg 226]</span></p> - -<p>Thus did the expelled minister employ his time and -energies. The churches were shut against him; but he found -work in cottages. Half-a-dozen sermons in church pulpits in -three months! No wonder that Wesley escaped to Bristol. -Silence to such a man was intolerable. Priests and their -parasites had gagged him in the metropolis, and he now -started for a new sphere of labour.</p> - -<p>His friend Whitefield, during the first five weeks of the -year, was more fortunate, and managed to preach about thirty -sermons in consecrated edifices in and about London. How -long this permission might have lasted, it is difficult to determine; -but, at the beginning of February, Whitefield, like a -flaming seraph, set off to Bath and Bristol. Perhaps his -departure thither was hastened by a fracas which occurred -only three days before at St. Margaret’s, Westminster, where -he yielded to the pressure of the crowd, and preached, despite -the opposition of the minister and his church officers.<a id="FNanchor_272" href="#Footnote_272" class="fnanchor">[272]</a> Be -that as it may, the news of the disturbance, published in the -<i>Weekly Miscellany</i>, got to the west of England before him; -and, on his arrival, all the churches were closed against him. -In a few days, however, Mr. Penrose granted him the pulpit -of St. Werburgh’s; and Mr. Gibbs the pulpit of St. Mary -Redcliff. The chancellor of Bristol interfered, and threatened -that, if he continued to preach or expound in the diocese -without licence, he should first be suspended and then expelled. -This was the turning point. To muzzle Whitefield<span class="pagenum" id="Page_227">[Pg 227]</span> -was impossible; and hence, being shut out of the Bristol -churches, away he went, on February 17, and preached, -in the open air, to two hundred colliers at Kingswood. -This was the boldest step that any of the Methodists had -yet taken; and perhaps none of them but the impulsive, -large-hearted Whitefield would have had sufficient courage -to be the first in such a shocking departure from Church -rules and usages. The Rubicon was passed. A clergyman -had dared to be so irregular as to preach in the open air, -and God had sanctioned the irregularity by making it a -blessing. At the second Kingswood service, Whitefield -says he had two thousand people to hear him; and at the -third, four thousand; while, at the fifth service, the four -thousand were increased to ten. These were marvellous -crowds to assemble out of doors in the bleak months of -February and March. No wonder that Whitefield’s soul -took fire. He declares he never preached with greater power -than now. One day, he would take his stand on Hannam -Mount; another, on Rose Green; and another at the -Fishponds. Then he ran off to Cardiff, and preached in the -town hall; and then to Bath, and preached on the town -common. Then we find him preaching to about four thousand -at Baptist Mills; and, on March 18, his congregation at -Rose Green was estimated at not less than twenty thousand, -to whom he preached nearly an hour and a half.<a id="FNanchor_273" href="#Footnote_273" class="fnanchor">[273]</a> A gentleman -lent him a large bowling-green in the heart of Bristol, -and here he preached to seven or eight thousand people. In -the village of Publow, several thousands assembled to hear -him; and, at Coal-pit Heath and other places, the crowds were -quite as great. All this transpired within six weeks, and, -at nearly all these strange and enormous gatherings, Whitefield -made a collection for his orphan house in Georgia. -His soul expanded with his marvellous success. He wished -to try the same experiment elsewhere; and hence he sent -for Wesley to act as his Bristol and Kingswood successor. -Wesley arrived at Bristol on Saturday, March 31; and, the -next day, heard Whitefield at the Bowling-green, Rose Green,<span class="pagenum" id="Page_228">[Pg 228]</span> -and Hannam Mount, and was thus introduced to the vast -congregations which Whitefield bequeathed to his godly -care. He was once again ungagged, and, during the nine -months from March to December, preached and expounded -almost without ceasing.</p> - -<p>Whitefield, on leaving Wesley at Bristol, made his way -to London, preaching to assembled thousands at Gloucester -and other places. The churches in the metropolis were all -closed against him; but Moorfields and Kennington Common -were still open; and here, to congregations consisting of tens -of thousands, he rapturously proclaimed the glad tidings of -salvation. In one instance, he computed his Kennington congregation -at fifty thousand, to whom he preached an hour and -a half. Eighty coaches were present, besides great numbers -of people on horseback. On another occasion, his collection -for the orphan house in Georgia amounted to upwards of -£47, of which £16 were in half-pence. At another time, the -concourse in Moorfields numbered nearly sixty thousand; -and, at every service, he seems to have made collections for -Georgia, himself acting as one of the collectors. He then -made a short preaching excursion to Hertford, Northampton, -and Bedford, where the stairs of a windmill served him for -a pulpit. On returning to town, he received letters from -Scotland, telling him that Ralph Erskine had turned field -preacher, and had had a congregation of fourteen thousand -people. In June, Wesley came to London to see him, and -preached at Blackheath to twelve or fourteen thousand people, -“the Lord giving him,” writes Whitefield, “ten thousand -times more success than He has given me.” An embargo -unexpectedly laid on shipping detained him in England a -few weeks longer, during which he visited Hertfordshire, -Essex, Gloucestershire, and other places. In July, he joined -his friend Wesley in Bristol, and acknowledged that the -congregations were much more serious and affected than -when he had left them three months before. The Kingswood -colliers, instead of cursing and swearing, now made -the woods ring with their hymns of praise. At length, in -the month of August, Whitefield set sail for America, where -we must leave him until his return to England, in March, -1741.</p> - -<p><span class="pagenum" id="Page_229">[Pg 229]</span></p> - -<p>Charles Wesley passed most of the year 1739 in London -and its neighbourhood. His brother and his friends urged -him to settle at Oxford; but he refused, without further -direction from God. He preached in churches as long as he -was permitted; and, when prohibited, followed the example -of Whitefield and his brother.</p> - -<p>For a moment, we must retrace our steps. As already -stated, Wesley himself spent the first two months of 1739 in -London. How was he occupied? On New Year’s day, he was -present at a remarkable lovefeast in Fetter Lane, which continued -until three o’clock in the morning, and which consisted -of himself, his brother, his clerical friends Whitefield, Ingham, -Hall, Kinchin, and Hutchings, and about sixty Moravians. -At the hour mentioned, the power of God came upon them so -mightily, that many cried out for exceeding joy, others fell -prostrate on the ground, and all joined in singing, “We praise -Thee, O God; we acknowledge Thee to be the Lord.” But -even this marvellous manifestation of the majesty of God -failed to remove Wesley’s doubts and fears; for, three days -afterwards, we find him writing the bitterest things against -himself, and concluding with the words, “Though I have -constantly used all the means of grace for twenty years, -I am not a Christian.”</p> - -<p>The day after, January 5, seven of the despised Methodist -clergymen (probably the seven just mentioned), held a conference -at Islington, on several matters of great importance, -and, after prayer and fasting, determined what they were -in doubt about, by casting lots. “We parted,” says Whitefield, -“with a full conviction that God was going to do -great things among us;”<a id="FNanchor_274" href="#Footnote_274" class="fnanchor">[274]</a> a conviction which was soon -verified.</p> - -<p>On January 7, they held another lovefeast at Fetter -Lane, and spent the whole night in prayer and thanksgiving.<a id="FNanchor_275" href="#Footnote_275" class="fnanchor">[275]</a></p> - -<p>January 25, Wesley baptized five adults at Islington, and -makes a strange distinction, which shows that his views of the -scriptural doctrine of salvation were still hazy and confused. -He writes: “Of the adults I have known baptized lately, only<span class="pagenum" id="Page_230">[Pg 230]</span> -one was at that time born again, in the full sense of the word; -that is, found a thorough inward change by the love of God -filling her heart. Most of them were only born again in a -lower sense; that is, received the remission of their sins.” -Let the reader compare this with a passage in Wesley’s -sermon on “The Great Privilege of those that are Born of -God,” and he will mark the difference.</p> - -<div class="blockquote"> - -<p>“It has been frequently supposed, that the being born of God was all -one with the being justified; that the new birth and justification were -only different expressions, denoting the same thing: it being certain, on -the one hand, that whoever is justified is also born of God; and on the -other, that whoever is born of God is also justified; yea, that both these -gifts of God are given to every believer in one and the same moment. In -one point of time his sins are blotted out, and he is born again of God. -But though it be allowed, that justification and the new birth are, in point -of time, inseparable from each other, yet are they easily distinguished, as -being not the same, but things of a widely different nature. Justification -implies only a relative, the new birth a real, change. God in justifying us -does something <i>for</i> us; in begetting us again, He does the work <i>in</i> us. -The one restores us to the favour, the other to the image, of God. The -one is the taking away the guilt, the other the taking away the power, -of sin; so that, although they are joined together in point of time, yet -they are of wholly distinct natures.”</p> -</div> - -<p>Nothing can be more scriptural, or more clearly expressed -than this; but comparison with the extract from his journal, -above given, shows that, even in 1739, Wesley was far from -being “a scribe instructed unto the kingdom of heaven.” -He still had much both to learn and to unlearn; but it was -a happy fact, that he was docile and eager to be taught. -Four days after baptizing the adults at Islington, he sat up -till near one in the morning with Whitefield and two other -clergymen, earnestly listening to a midnight discussion concerning -the doctrine of the new birth.<a id="FNanchor_276" href="#Footnote_276" class="fnanchor">[276]</a></p> - -<p>During the month of February, he had three separate -interviews with bishops of the Established Church. On -the 6th, he went with Whitefield to the Bishop of -Gloucester, to solicit a subscription for Georgia.<a id="FNanchor_277" href="#Footnote_277" class="fnanchor">[277]</a> On the -21st, he and his brother Charles waited on Potter, Archbishop -of Canterbury, who showed them great affection;<span class="pagenum" id="Page_231">[Pg 231]</span> -spoke mildly of Whitefield; cautioned them to give no -more umbrage than necessary; to forbear exceptionable -phrases; and to keep to the doctrines of the Church. -They told him they expected persecution; but would abide -by the Church till her articles and homilies were repealed. -From Potter, they proceeded direct to Gibson, Bishop -of London, who denied that he had condemned them, -or even heard much about them. Whitefield’s Journal, he -said, was tainted with enthusiasm, though Whitefield himself -was a pious, well meaning youth. He warned them against -Antinomianism, and dismissed them kindly.<a id="FNanchor_278" href="#Footnote_278" class="fnanchor">[278]</a></p> - -<p>On the day after their interview with the Bishop of -Gloucester, Whitefield, shut out of the London churches, -set off on his tour to Bristol. Three weeks later, Wesley -wrote him an account of his proceedings in London.</p> - -<div class="blockquote"> -<p class="psig"> -“<i>February 26, 1739.</i><br /> -</p> - -<p>“<span class="smcap">My dear Brother</span>,—Our Lord’s hand is not shortened amongst -us. Yesterday I preached at St. Katherine’s, and at Islington, where the -church was almost as hot as some of the society rooms used to be.<a id="FNanchor_279" href="#Footnote_279" class="fnanchor">[279]</a> -The fields, after service, were white with people praising God. About -three hundred were present at Mr. S——’s; thence I went to Mr. Bray’s; -thence to Fetter Lane; and, at nine, to Mr. B——’s, where also we -wanted room. To-day I expound in the Minories at four; at Mrs. -W——’s at six; and in Gravel Lane, Bishopsgate, at eight. On Wednesday, -at six, we have a noble company of women, not adorned with gold or -costly apparel, but with a meek and quiet spirit. At the Savoy, on -Thursday evening, we have usually two or three hundred, most of them, -at least, thoroughly awakened. On Friday, Mr. A——’s parlour is more -than filled; as is Mr. P——’s room twice over.”<a id="FNanchor_280" href="#Footnote_280" class="fnanchor">[280]</a></p> -</div> - -<p>This extract will give the reader an idea of Wesley’s weekly -labours in London, up to the time that he set out for Bristol. -Every day had its day’s work. It was impossible for such a<span class="pagenum" id="Page_232">[Pg 232]</span> -man to be idle: work was essential to his happiness, and -almost to his existence.</p> - -<p>Already the people began to have faith in the power of his -piety and prayers. The parents of a lunatic besought his -intercessions on behalf of their afflicted son, who, for five years -past, had been in the habit of beating and tearing himself, -putting his hands into the fire, and thrusting pins into his -flesh. Wesley and his friends yielded to the request on -February 17; and, from that time, the poor creature, though -not fully freed from his calamitous affliction, had more rest -than he had had for two years before. On the same day, a -middle aged, well dressed woman, at a society-meeting in -Beech Lane, was seized as with the agonies of death. For -three years, her friends had accounted her mad, and had bled -and blistered her accordingly. Wesley prayed with her, and, -five days after, she was victoriously delivered, and in a -moment was filled with love and joy.<a id="FNanchor_281" href="#Footnote_281" class="fnanchor">[281]</a> Within a fortnight, a -third instance, somewhat similar, took place at Oxford, -whither Wesley had gone for a brief visit. Hearing of a -woman who was most violently opposed to the Methodist -revival, he went to her and argued with her. This enraged -her more and more. Wesley broke off the dispute, and -began to pray. In a few minutes, the woman fell into -an extreme agony, both of body and soul; and soon after -cried out with the utmost earnestness, “Now I know I -am forgiven for Christ’s sake;” and, from that hour, set -her face as a flint to declare the faith which before she -persecuted.</p> - -<p>We have already seen that, at the beginning of the month -of March, Wesley made a tour to Oxford, and while there -wrote to Whitefield the long letter which has been already -given. On his return to London, he received a most urgent -request from Whitefield to proceed to Bristol without delay. -Wesley hesitated; Charles objected; and the society at Fetter -Lane disputed; but, at length, the matter was decided by -casting lots. Wesley reached Bristol on March 31, and on -April 2 Whitefield left, summing up the results of his first -six weeks of out-door preaching thus: “Many sinners have<span class="pagenum" id="Page_233">[Pg 233]</span> -been effectually converted, and all the children of God have -been exceedingly comforted. Several thousands of little -books have been dispersed among the people; about £200 -collected for the orphan house; and many poor families -relieved by the bounty of my friend Mr. Seward. And what -gives me the greater comfort is the consideration that my -dear and honoured friend Mr. Wesley is left behind to -confirm those that are awakened; so that I hope, when -I return from Georgia, to see many bold soldiers of Jesus -Christ.”<a id="FNanchor_282" href="#Footnote_282" class="fnanchor">[282]</a></p> - -<p>The next day he wrote to Wesley the following, which is -now for the first time given to the public:—</p> - -<div class="blockquote"> -<p class="psig"> -<i>“April 3, 1739.</i><br /> -</p> - -<p>“<span class="smcap">Honoured Sir</span>,—Yesterday I began to play the madman in Gloucestershire, -by preaching on a table in Thornbury Street. To-day I have -exhorted twice; and by-and-by shall begin a third time; nothing like -doing good by the way. Be pleased to go to Kingswood, and forward the -good work as much as possible. I desire you would open any letters that -come directed for me, and send me a line to Gloucester. I wish you all -the success imaginable in your ministry; and I pray God that my Bristol -friends may grow in grace under it. Parting from them has struck a little -damp upon my joy; but God will quickly revisit,</p> - -<p class="psig"> -“Honoured sir, your unworthy loving servant,<br /> -“<span class="smcap">George Whitefield</span>.</p> -<p> -“The Rev. Mr. John Wesley, at Mr. Grevil’s,<br /> -“Wine Street, Bristol.”</p> -</div> - -<p>On the day of Whitefield’s departure, at four in the -afternoon, Wesley ventured to follow his friend’s example, -and for the first time in England dared to preach in the open -air. His text was appropriate and striking, Isaiah lxi. 1, 2. -The place was “a little eminence in a ground adjoining to the -city.” His feeling was deep. He says: “I could scarce -reconcile myself at first to this strange way of preaching in -the fields; having been all my life, till very lately, so -tenacious of every point relating to decency and order, that -I should have thought the saving of souls almost a sin if it -had not been done in a church.”</p> - -<p>Such were the prejudices and the feelings of the man who, -for between fifty and sixty years proved himself the greatest -out-door preacher that ever lived.</p> - -<p><span class="pagenum" id="Page_234">[Pg 234]</span></p> - -<p>With the exception of a brief visit to London in June, September, -and November, and of a short tour into Wales and -another to Exeter, Wesley spent the whole of his time, from -April to the end of 1739, in Bristol and its immediate neighbourhood. -Though there are considerable gaps in Wesley’s -journal, during which we lose sight of his texts and sermons, -it is not too much to say that he delivered at least five -hundred discourses and expositions in the nine months of -which we speak; and it is a noticeable fact that only eight of -these were delivered in churches,—six in the church at Clifton, -one at Runwick, and one at Exeter. His preaching plan was -as follows:—an exposition to one or other of the Bristol -societies every night, and preaching every Sunday morning, -and every Monday and Saturday afternoon. At Kingswood, -including Hannam Mount, Rose Green, and Two Mile Hill, he -preached twice every sabbath, and also every alternate -Tuesday and Friday. At Baptist Mills, he preached every -Friday; at Bath, once a fortnight, on Tuesday; and at Pensford, -once a fortnight, on Thursday.</p> - -<p>Another point is worth noticing. His chief, almost his only -aim, was to explain to the people the plan of scriptural -salvation; for, as may easily be seen, almost all his texts have -an immediate bearing on this the greatest of all pulpit topics. -Saved himself, his whole soul was absorbed in a grand endeavour -to expound the truth which, above all other truths, is -the means of saving sinners. “The points,” he writes, “I -chiefly insisted upon were four: first, that orthodoxy, or -right opinions, is, at best, but a very slender part of religion, -if it can be allowed to be any part at all; that neither does -religion consist in negatives, in bare harmlessness of any kind; -nor merely in externals, in doing good, or using the means of -grace, in works of piety, or of charity: that it is nothing short -of, or different from, the mind that was in Christ; the image of -God stamped upon the heart; inward righteousness, attended -with the peace of God and joy in the Holy Ghost. Secondly, -that the only way to this religion is repentance towards God, -and faith in our Lord Jesus Christ. Thirdly, that by this -faith, he that worketh not, but believeth on Him that justifieth -the ungodly, is justified freely by His grace through the -redemption which is in Christ Jesus. And, lastly, that being<span class="pagenum" id="Page_235">[Pg 235]</span> -justified by faith, we taste of the heaven to which we are -going; we are holy and happy; we tread down sin and fear, -and sit in heavenly places with Christ Jesus.”<a id="FNanchor_283" href="#Footnote_283" class="fnanchor">[283]</a></p> - -<p>He further tells us that the reasons which induced him to -begin preaching in the open air were—1. That he was forbidden, -as by a general consent, though not by any judicial -sentence, to preach in any church. 2. That the rooms in -which he preached could not contain a tenth part of the people -that were earnest to hear. Hence, he adds, he determined to -do in England what he had often done in a warmer climate; -namely, when the house would not contain the congregation, -to preach in the open air; and never had he seen a more -awful sight than when, on Rose Green, or the top of Hannam -Mount, some thousands of people were calmly joined together -in solemn waiting upon God. He had no desire or design to -preach in the open air till he was forbidden to preach in -churches. It was no matter of choice, neither of premeditation. -Field preaching was a sudden expedient, a thing submitted to -rather than chosen; and submitted to, because he thought -preaching even thus better than not preaching at all; first, in -regard to his own soul, because a dispensation of the gospel -being committed to him, he did not dare not to preach the -gospel; and secondly, in regard to the souls of others, whom -he everywhere saw seeking death in the error of their life.<a id="FNanchor_284" href="#Footnote_284" class="fnanchor">[284]</a></p> - -<p>Some of his friends urged him to settle in college, or to -accept a cure of souls: to whom he replied:—</p> - -<div class="blockquote"> - -<p>“I have no business at college, having now no office and no pupils; and -it will be time enough to consider whether I ought to accept a cure of -souls when one is offered to me. On scriptural grounds, I do not think it -hard to justify what I am doing. God, in Scripture, commands me, according -to my power, to instruct the ignorant, reform the wicked, confirm the -virtuous. Man forbids me to do this in another’s parish; that is, in -effect, not to do it at all, seeing I have now no parish of my own, nor -probably ever shall. Whom then shall I hear? God or man? If it -be just to obey man rather than God, judge ye. I look upon all the -world as my parish; thus far I mean, that, in whatever part of it I am, I -judge it meet, right, and my bounden duty to declare unto all that are -willing to hear, the glad tidings of salvation.”</p> -</div> - -<p>Such was the position taken by Wesley and his friends.<span class="pagenum" id="Page_236">[Pg 236]</span> -Their chief, their only business was to save souls. For this -they had a world-wide commission. Nothing short of this -could satisfy the yearnings of their nature. Unlike the old -Puritans and others, they had no attacks to make on the -despotic measures of the court and Church. “In their bosoms -there was no rankling grudge against authorities; there was -no particle of that venom which, wherever it lodges, infects -and paralyses the religious affections.”<a id="FNanchor_285" href="#Footnote_285" class="fnanchor">[285]</a> Their sole quarrel -was, not with church or state authorities, but with sin and -Satan; and their sole object was, not to make proselytes, but -to save sinners.</p> - -<p>Their congregations, says James Hutton, “were composed -of every description of persons, who, without the slightest -attempt at order, assembled, crying ‘Hurrah!’ with one -breath, and with the next bellowing and bursting into tears -on account of their sins; some poking each other’s ribs, and -others shouting ‘Hallelujah.’ It was a jumble of extremes of -good and evil; and so distracted alike were both preachers -and hearers, that it was enough to make one cry to God for -His interference. Here thieves, prostitutes, fools, people of -every class, several men of distinction, a few of the learned, -merchants, and numbers of poor people who had never -entered a place of worship, assembled in crowds and became -godly.”<a id="FNanchor_286" href="#Footnote_286" class="fnanchor">[286]</a></p> - -<p>Of course, persecution followed. “We continued,” says -Wesley, “to call sinners to repentance in London, Bristol, -Bath, and a few other places; but it was not without violent -opposition, both from high and low, learned and unlearned. -Not only all manner of evil was spoken of us, both in private -and public, but the beasts of the people were stirred up almost -in all places to knock these mad dogs on the head at once. -And when complaint was made of their savage, brutal -violence, no magistrate would do us justice.”<a id="FNanchor_287" href="#Footnote_287" class="fnanchor">[287]</a></p> - -<p>The following may be taken as specimens of the opposition -met with in 1739. On one occasion, Wesley had obtained -permission to preach in Pensford church; but, just as he was -setting out, he received a letter, saying that the minister had<span class="pagenum" id="Page_237">[Pg 237]</span> -been informed that he was mad, and that, therefore, the permission -was withdrawn. Not being allowed to occupy the -church, Wesley took his stand in the open air; but in the -midst of prayer, two men, hired for the purpose, began to -sing ballads, which obliged Wesley and his friends to begin -to sing a psalm, so as to drown one noise by another.</p> - -<p>Another incident must be given. Bath, at that period, -was perhaps the most fashionable city in England; and -the most renowned man in Bath was Richard, commonly -called “Beau,” Nash. This accomplished rake, now sixty-five -years old, was the son of a glass manufacturer in Wales, and -was expelled from Jesus College, Oxford, for his intrigues and -wild adventures. At the age of thirty, he was without a -fortune, and without talents for acquiring one; and hence, to -the end of life, became a gamester. The visit of Queen Anne -to Bath, in 1703, had made the city the favourite resort of -people of distinction, and, ever after, the amusements of the -place were put under the direction of a master of the ceremonies, -this sovereignty of the city being decreed to Nash by -all ranks of residents and visitors. King of Bath, he had -rules posted in the pump-room, from which even royalty -itself was not allowed to deviate. He prescribed the dresses -in which ladies and gentlemen were to appear at balls, and -imperatively fixed the number of dances to be danced. He -himself wore a monstrously large white hat, and usually -travelled in a post chaise, drawn by six grey horses, honoured -with outriders, footmen, French horns, and every other -appendage of a pretentious coxcomb. He lived by gambling, -and scattered money with as much indifference as he won it. -The city of which he was the dandy king was full of fashionable -rogues. “Nothing,” says the <i>Weekly Miscellany</i> of that -period, “nothing was to be seen in it but play and the preparations -for it. Persons of all characters, distinctions, and -denominations sat down to cards from morning till night, and -from night till morning; and those who disagreed in everything -else agreed in this.”</p> - -<p>On visiting Bath, Wesley was told that Nash meant to -interfere, and was entreated not to attempt to preach. Wesley, -however, was not the man to yield to a swaggering rake. He -had gone to preach, and preach he would, and did; the<span class="pagenum" id="Page_238">[Pg 238]</span> -threatenings of Nash having made his congregation much -larger than was expected. Besides the poor, he had many of -the rich and great. Soon after Wesley began his sermon, the -“Beau,” in his immense white hat, appeared, and asked by what -authority he dared to do what he was doing now. Wesley -replied, “By the authority of Jesus Christ, conveyed to me by -him who is now Archbishop of Canterbury, when he laid his -hands upon me, and said, ‘Take thou authority to preach the -gospel.’” “But this,” said Nash, “is a conventicle, and -contrary to act of parliament.” “No,” answered Wesley, -“conventicles are seditious meetings; but here is no sedition: -therefore, it is not contrary to act of parliament.” “I say it -is,” cried the man of Bath; “and, besides, your preaching -frightens people out of their wits.” “Sir,” said Wesley, “did -you ever hear me preach?” “No.” “How then can you -judge of what you never heard?” “I judge,” he answered, -“by common report.” “Common report,” replied Wesley, -“is not enough. Give me leave to ask you, sir, is not your -name Nash?” “It is,” he said. “Sir,” retorted Wesley, “I -dare not judge of you by common report.” The master of -ceremonies was worsted, and, after a pause, simply asked -what the people wanted; upon which an old woman -begged Wesley to allow her to answer him, and, amid her -taunts, the resplendent king of the pump-room sneaked -away.</p> - -<p>No wonder that the Methodists were opposed. Their -preaching, their doctrine, and their whole behaviour were -novel. “Being convinced,” writes Wesley, “of that important -truth, which is the foundation of all real religion, that ‘by -grace we are saved through faith,’ we immediately began declaring -it to others. Indeed, we could hardly speak of anything -else, either in public or private. It shone upon our minds -with so strong a light, that it was our constant theme. It was -our daily subject, both in verse and prose; and we vehemently -defended it against all mankind. But, in doing this, we were -assaulted and abused on every side. We were everywhere -represented as mad dogs, and treated accordingly. We were -stoned in the streets, and several times narrowly escaped with -our lives. In sermons, newspapers, and pamphlets of all -kinds, we were painted as unheard of monsters. But this<span class="pagenum" id="Page_239">[Pg 239]</span> -moved us not; we went on testifying salvation by faith both -to small and great, and not counting our lives dear unto -ourselves, so we might finish our course with joy.”<a id="FNanchor_288" href="#Footnote_288" class="fnanchor">[288]</a></p> - -<p>Wesley here mentions the attacks made upon them by the -press. The following are specimens:—</p> - -<p>The <i>Scots Magazine</i>, for 1739, remarks that “Whitefield -and the two Wesleys offend against the rules of the -Christian church, by preaching in opposition to the opinions -and instructions of the bishops.” “The Wesleys,” continues -this Scottish censor, “are more guilty than Whitefield, because -they are men of more learning, better judgment, and -cooler heads. Let them go over to their proper companies, -their favourites, the Dissenters, and utter their extemporary -effusions in a conventicle; but not be suffered in our churches -hypocritically to use our forms, which they despise. Let them -carry their spirit of delusion among their brethren, the -Quakers. Let them preach up their election and reprobation -doctrines among the Calvinists; and their solifidian tenets -among the Antinomians. Let not such bold movers of -sedition, and ringleaders of the rabble, to the disgrace of their -order, be regularly admitted into those pulpits which they -have taken with multitude and with tumult, or, as ignominiously, -by stealth.”</p> - -<p>The clergy also began to bestir themselves. On Trinity -Sunday, a sermon on regeneration was preached in the parish -churches of Greenwich, and of St. Peter the Poor, London, -by the Rev. Ralph Skerret, D.D., chaplain to the Earl -of Grantham. The sermon, in 8vo, thirty-six pages, was -published; but is scarcely worth noticing. The Methodists, -however, are spoken of as “restless deceivers of the people, -who make it their daily business to fill the heads of the -ignorant and unwary with wild, perplexive notions.”</p> - -<p>Another sermon, preached before the university of Oxford, -on August 5, by the Rev. John Wilder, M.A., rector of St. -Aldate’s, on “The Trial of the Spirits,” brands the Methodists -as “deceivers,” “babblers,” “insolent pretenders,” “men of -capricious humours, spiritual sleight, and canting craftiness,” -“novices in divinity,” casting “indecent, false, and un<span class="pagenum" id="Page_240">[Pg 240]</span>christian -reflections on the clergy,” “newfangled teachers, -setting up their own fantastic conceits, in opposition to the -authority of God, and so bigoted to their wild opinions, and -so puffed up with pride and vanity at the success of their -enthusiastic labours, that they all appear fully disposed to -maintain and defend their cause by more than spiritual -weapons, or to die martyrs for it.”</p> - -<p>On the 14th of October, the Rev. Charles Wheatley, M.A., -vicar of Furneux Pelham, Herts, preached in St. Paul’s -Cathedral, London, a sermon against the “new enthusiasts,” -on “St. John’s test of knowing Christ, and being born of -Him.” The sermon, with notes, was published, in 8vo, -thirty-one pages, but was not calculated to augment the fame -of the honest and zealous churchman, who had already given -to the public two important ritualistic works, entitled, “A -Rational Illustration of the Book of Common Prayer,” and -“An Historical Vindication of the Fifty-fifth Canon.” Mr. -Wheatley is less abusive than Mr. Wilder; but yet he thinks -it right to describe the Methodists as “rapturous enthusiasts, -preaching up unaccountable sensations, violent emotions, and -sudden changes;” and likewise “assuming to themselves, -upon all occasions, the peculiar language of the Holy Ghost; -equalling themselves to prophets and apostles; boasting of -immediate inspirations; and laying a blasphemous claim to -greater miracles than were ever wrought even by Christ -Himself.”</p> - -<p>Another opponent, in 1739, was Henry Stebbing, a doctor -of divinity, a royal chaplain, and preacher to the Honourable -Society of Gray’s Inn. This gentleman published “A Caution -against Religious Delusion,” in the shape of “a sermon on the -New Birth: occasioned by the pretensions of the Methodists.” -In this comparatively temperate production, the Methodists -are charged with “vain and confident boastings, and with rash -uncharitable censures;” with “gathering tumultuous assemblies -to the disturbance of the public peace, and with setting -at nought all authority and rule;” with “intruding into other -men’s labours, and with encouraging abstinence, prayer, and -other religious exercises, to the neglect of the duties of our -station.” It is admitted that, when there are “so many -combinations for vice,” “religious societies for praying, read<span class="pagenum" id="Page_241">[Pg 241]</span>ing -(if not expounding) the Scriptures, and singing psalms -may be of use for the encouragement of virtue;” but the -danger is lest the laymen, who were heads or leaders of these -societies, should “grow opinionated of themselves and fond of -their own gifts, and should run into wild fancies until the pale -of the Church is too strait for them.” Before the end of the -year 1739, Stebbing’s sermon reached a sixth edition.</p> - -<p>Another antagonist, more violent than Stebbing, was Joseph -Trapp, D.D., who published, in 1739, a pamphlet of sixty-nine -pages, entitled, “The Nature, Folly, Sin, and Danger -of being Righteous over-much; with a particular view to the -Doctrines and Practices of certain Modern Enthusiasts. Being -the substance of four discourses lately preached in the parish -churches of Christ Church and St. Lawrence Jewry, London; -and St. Martin’s in the Fields, Westminster. By Joseph -Trapp, D.D.”</p> - -<p>In this notable production, it is stated that, “for laymen to -officiate in reading prayers to any assembly, except their own -families, is an encroachment upon the office of those who are -ordained to holy functions; and for them to expound or interpret -Scripture is neither laudable nor justifiable, but tends -to the confirmation, not the removal, of ignorance.” For “a -raw novice, though in holy orders” (like Whitefield), “to take -upon him, at his first setting out, to be a teacher, not only of -all the laity, in all parts of the kingdom, but of the teachers -themselves, the learned clergy, many of them learned before -he was born, is an outrage upon common decency and common -sense; the height of presumption, confidence, and self-sufficiency; -so ridiculous as to create the greatest laughter, -were it not so deplorable and detestable as to create the -greatest grief and abhorrence; especially when vast multitudes -are so sottish and wicked as, in a tumultuous manner, -to run madding after him.” Trapp insinuates that the -Methodists “teach such absurd doctrines, and second them -with such absurd practices, as to give countenance to the -lewd and debauched, the irreligious and profane. In their -own imagination, their errors are the height of wisdom, and -their vices the most perfect virtues. They think themselves -the greatest saints, when, in truth, they are under strong -delusion, in the bond of iniquity, and in the gall of bitterness.<span class="pagenum" id="Page_242">[Pg 242]</span> -They have set the nearest and dearest relations at variance; -disturbed the quiet of families; and thrown whole neighbourhoods -and parishes into confusion. They were half-dissenters -<i>in</i> the Church, and more dangerous <i>to</i> the Church, than those -who were total dissenters <i>from</i> it.” “Methodism was nothing -but a revival of the old fanaticism of the last century; when -all manner of madness was practised, and all manner of -villainy committed in the name of Christ.” Its disciples, “like -Solomon’s madman, cast firebrands, arrows, and death; and -send to hell (only because they are not of their own frantic -persuasion) millions of Christians much better than themselves.”</p> - -<p>The author proceeds:—“For a clergyman of the Church of -England to pray and preach in the fields, in the country, or -in the streets of the city, is perfectly new, a fresh honour to -the blessed age in which we have the happiness to live. I am -ashamed to speak upon a subject, which is a reproach not -only to our Church and country, but to human nature itself. -Can it promote the Christian religion to turn it into riot, -tumult, and confusion? to make it ridiculous and contemptible, -and expose it to the scorn and scoffs of infidels -and atheists? To the prevalence of immorality and profaneness, -infidelity and atheism, is now added the pest of enthusiasm. -Our prospect is very sad and melancholy. Go -not after these impostors and seducers; but shun them as you -would the plague.”</p> - -<p>Such are fair specimens of the four fiery sermons preached -by Dr. Trapp. Hypocrites, enthusiasts, novelists, ignes fatui, -and glaring meteors are the best names which this reverend -divine could find for the poor, peaceable, and persecuted -Methodists.<a id="FNanchor_289" href="#Footnote_289" class="fnanchor">[289]</a></p> - -<p>Another clerical adversary was “Tristam Land, M.A., late -Fellow of Clare Hall, in Cambridge, Curate of St. James,<span class="pagenum" id="Page_243">[Pg 243]</span> -Garlickhith; and Lecturer of the united parishes of St. -Anthony and St. John Baptist.” His sixpenny pamphlet of -thirty pages was entitled, “A Letter to the Rev. Mr. Whitefield, -with a Letter addressed to the Religious Societies.” -Whitefield is attacked for teaching the doctrine, that many -are baptized without being born again; whereas Tristam -Land insists that, according to the teachings of the Church -of England, “all infants, at the time they are baptized, are -sanctified with the Holy Ghost; and that, though they may -afterwards depart from the grace given, and fall into sin, they -are not to be commanded to be baptized or born again a -second time; for to be born more than once, in a spiritual -sense, is just as impossible as to be born twice in a natural. -All that can be done in this matter is to use the several -means of grace; or, in one word, as the Scripture expresses -it, they must be renewed again by repentance.”</p> - -<p>This reverend gentleman then proceeds to describe the -Methodists as “young quacks in divinity, running about the -city, and taking great pains to distract the common people, -and to break the peace and unity of the Church. They are -like vain persons, who think themselves handsome, and are apt -to despise others; for looking upon themselves as exquisite -pictures of holiness and as patterns of piety, they represent -us (the clergy) as dumb dogs, profane, and carnally minded. -They talk much of the pangs of the new birth, their inward -feelings, experiences, and spiritual miracles; but their faith is -an ill grounded assurance, their hope an unwarrantable presumption, -and their charity a censoriousness and a contempt -of their brethren of different sentiments to themselves.”</p> - -<p>Good old Dr. Byrom, in a letter dated February 8, 1739, -says, “The book against Mr. Whitefield by Mr. Land is -thought a weak piece.”<a id="FNanchor_290" href="#Footnote_290" class="fnanchor">[290]</a> No wonder.</p> - -<p>Besides these, there was published “An Expostulatory -Letter to the Rev. Mr. Whitefield;” also an octavo pamphlet -of forty pages, entitled, “Observations and Remarks on Mr. -Seagrave’s conduct and writings, in which his answer to the -Rev. Dr. Trapp’s four sermons is more particularly considered.” -In this latter production, it is asserted that White<span class="pagenum" id="Page_244">[Pg 244]</span>field -sinks the house of God into a playhouse, and turns -religion to a farce; that prostitutes swarm at his meetings, -and there make merchandise as at a country fair; that his -congregations are such as crowd to a Smithfield show; and -that Whitefield himself is an enthusiast, a blasphemer, and a -wavering, wandering preacher of no establishment, but nearly -attached to the Dissenting communion, and blending his -sermons with a spice both of the Papist and Mahommedan.</p> - -<p>In a “Faithful Narrative” of Whitefield’s life and character, -it is stated that numberless lies and false reports have been -raised in London to vilify his character, and to stigmatise his -followers; and he was now branded as a mercenary knave. -It was also reported that, in Georgia, he had been imprisoned -and personally chastised for making the people mad with -enthusiasm.</p> - -<p>An “Expostulatory Letter” to Whitefield, “and the rest -of his brethren, the Methodists of the Church of England,” -octavo, forty pages, and signed “E. B.,” charges them with -departing from the rubric in <i>sprinkling children</i> at baptism, -thus prostituting a holy ordinance, and substituting an insignificant, -unavailing thing, neither worthy of God, nor beneficial -to men. It also urges them to be <i>dipped</i> themselves, and -thus become exemplars to others.</p> - -<p>Besides all these, an attack was made by a young man of -eight-and-twenty, curate of All Saints’, Bristol, the Rev. Josiah -Tucker, afterwards a doctor of divinity, and Dean of Gloucester. -In a Letter, dated June 14, 1739, he accuses Whitefield -of propagating “blasphemous and enthusiastic notions, which -struck at the root of all religion, and made it the jest of those -who sat in the seat of the scornful.” Wesley replied to this, -and concludes by advising Tucker not to meddle with controversy, -for his talents were not equal to its management. It -would only entangle and bewilder him more and more. -Besides, there was no pleasure in answering a man whose -head was not adapted to the right directing of disputes.<a id="FNanchor_291" href="#Footnote_291" class="fnanchor">[291]</a></p> - -<p>The next onslaught was more authoritative and serious. -On August 1, 1739, Edmund Gibson, Bishop of London, -published his “Pastoral Letter,” of fifty-five pages, “to the<span class="pagenum" id="Page_245">[Pg 245]</span> -People of his Diocese; especially those of the two great cities -of London and Westminster: by way of Caution against -Lukewarmness on one hand, and Enthusiasm on the other.” -Two-thirds of this prelatical pamphlet are on enthusiasm, -and are levelled against the Methodists. Numerous extracts -are given from Whitefield’s Journal, to show—1. That these -enthusiasts claim to have <i>extraordinary communications</i> with -God, and more than ordinary assurances of a special <i>presence</i> -with them. 2. That they have a special and immediate -<i>mission</i> from God. 3. That they think and act under the -immediate guidance of a <i>Divine inspiration</i>. 4. That they -speak of their preaching and expounding, and the effects -of them, as the sole work of a <i>Divine power</i>. 5. That they -boast of sudden and surprising effects as wrought by the -<i>Holy Ghost</i> in consequence of their preaching. 6. That they -claim the spirit of <i>prophecy</i>. 7. That they speak of themselves -in the language, and under the character, of <i>apostles</i> -of Christ, and even of <i>Christ</i> Himself. 8. That they profess -to plant and propagate a <i>new gospel</i>, as unknown to the -generality of ministers and people, in a Christian country. -9. That they endeavour to justify their own <i>extraordinary</i> -methods of teaching, by casting unworthy reflections upon -the parochial clergy, as deficient in the discharge of their -duty, and not instructing their people in the true doctrines of -Christianity.</p> - -<p>Thirteen days after the “Pastoral Letter” was published, -Whitefield wrote an answer to it, and, in a firm but quiet -and respectful way, replied to all the bishop’s allegations. -He concludes by charging Gibson with propagating a new -gospel, because he asserts, that “good works are a <i>necessary -condition</i> of our being justified in the sight of God.” He -maintains that <i>faith</i> is the only necessary condition, and -that <i>good works</i> are the necessary fruit and consequence. -“This,” he writes, “is the doctrine of Jesus Christ; this is -the doctrine of the Church of England; and it is, because -the generality of the clergy of the Church of England do not -preach this doctrine, that I am resolved, God being my helper, -to continue instant in season and out of season, to declare -it unto all men, let the consequences, as to my own private -person, be what they will.”</p> - -<p><span class="pagenum" id="Page_246">[Pg 246]</span></p> - -<p>If the bishop really believed his accusations to be true, -his pastoral is a model of meek writing. On the other hand, -Whitefield’s answer is one of the smartest productions of his -pen; its pith and point somewhat reminding us of the -terseness which characterized his friend Wesley.</p> - -<p>While Whitefield was skirmishing with the Bishop of -London, Wesley was having a brush with the Bishop of -Bristol. First they discussed the subject of faith as the only -necessary condition of a sinner’s justification before God. -Then his lordship charged the Methodists with “a horrid -thing, a very horrid thing,” namely, “pretending to extraordinary -revelations and gifts of the Holy Ghost.” The -conversation concluded thus:—</p> - -<p><i>Bishop.</i> “I hear you administer the sacrament in your -societies.”</p> - -<p><i>Wesley.</i> “My lord, I never did yet; and I believe I never -shall.”</p> - -<p><i>Bishop.</i> “I hear too, that many people fall into fits in -your societies, and that you pray over them.”</p> - -<p><i>Wesley.</i> “I do so, my lord, when any show, by strong cries -and tears, that their soul is in deep anguish; and our prayer -is often heard.”</p> - -<p><i>Bishop.</i> “Very extraordinary indeed! Well, sir, since you -ask my advice, I will give it freely. You have no business -here; you are not commissioned to preach in this diocese. -Therefore, I advise you to go hence.”</p> - -<p><i>Wesley.</i> “My lord, my business on earth is, to do what -good I can. Wherever, therefore, I think I can do most good, -there must I stay, so long as I think so. At present, I think -I can do most good here; therefore, here I stay. Being -ordained a priest, by the commission I then received, I -am a priest of the church universal; and being ordained -as fellow of a college, I was not limited to any particular -cure, but have an indeterminate commission to preach the -word of God in any part of the Church of England. I -conceive not, therefore, that in preaching here by this commission -I break any human law. When I am convinced I do, -then it will be time to ask, shall I obey God or man? But if -I should be convinced in the meanwhile that I could advance -the glory of God and the salvation of souls, in any other<span class="pagenum" id="Page_247">[Pg 247]</span> -place more than in Bristol, in that hour, by God’s help, -I will go hence; which till then I may not do.”<a id="FNanchor_292" href="#Footnote_292" class="fnanchor">[292]</a></p> - -<p>About the same time, a pamphlet of ninety-six pages was -published, entitled, “The Life of the Rev. Mr. George -Whitefield, by an Impartial Hand.” Impartiality is pretended, -but hostility is seen. The object of the Life is evidently -to make the subject of it a mark for the shafts of -ridicule. Accounts are given of the fracas in St. Margaret’s -church, Westminster, on Sunday, February 4. There is -also “a method of confession drawn up for the use of the -women Methodists,” professedly taken from the original in -Whitefield’s or Wesley’s own handwriting, and with which, it -is alleged, the Deists are delighted. Among other questions, -to be asked, as often as occasion required, were the following: -“Are you in love? Whom do you love just now, better than -any other person in the world? Is not the person an idol? -Does any court you? How do you like him? How do you -feel yourself when he comes, when he stays, and when he -goes away?” A full account is, likewise, furnished of Joseph -Periam, a young clerk to an attorney, who had been converted, -partly by reading Whitefield’s sermons on the new birth, and -whom his friends had put into a madhouse—(1) Because he -fasted for near a fortnight. (2) Because he prayed so as to be -heard several storeys high. (3) Because he had sold his clothes -and given the money to the poor. The Methodists are -further charged with attempting to take away the liberty of -the press; Wesley is accused of placing his converts, when -delivered from their violent agitations and distortions, on an -eminence, for others to behold them; and Whitefield is -charged with saying, that he could produce two cobblers in -Bristol, that knew more of true Christianity than all the -clergy in the city put together. His Journals are designated -rhapsodies and repetitions of spiritual pride, vanity and nonsense; -he is accused of wilful and notorious falsehood, and of -taking pleasure in being abusive and scurrilous.</p> - -<p>All this breathes fury; but the following taken from the -<i>Weekly Miscellany</i> of July 21, 1739, surpasses it. The -Methodist preacher stands on an eminence with admiring and<span class="pagenum" id="Page_248">[Pg 248]</span> -subscribing crowds about him. He is young, which is good; -looks innocent, which is better; and has no human learning, -which is best of all. He spreads his hands and opens his lips -as wide as possible. He talks of a sensible new birth; good -women around him come to his assistance; he dilates himself; -cries out; the hill swells into a mountain; and <i>parturiunt -montes, nascitur ridiculus mus</i>. Then there is a chorus of -ten thousand sighs and groans, deepened with the blowing of -bassoons and horns. The Methodists are mad enthusiasts -who teach, for dictates of the Holy Spirit, seditions, heresies, -and contempt of the ordinances of God and man. They are -buffoons in religion, and mountebanks in theology; creatures -who disclaim sense and are below argument; visionary -antics in gowns and cassocks; so buffeted by the devil as -to be qualified to be confessors to the whole island; composing -sermons as fast as they can write, and speaking faster -than they think; and forming societies of females, who are -to confess their love affairs one to another, and to take care -that there shall be a supply of new Methodists for future -generations.</p> - -<p>In the same year, appeared a pamphlet, of twenty-eight -pages, entitled “The Methodists; an Humorous, Burlesque -Poem, addressed to the Rev. Mr. Whitefield and his followers.” -The frontispiece represents the great preacher addressing an -immense crowd on Kennington Common, while, on the outskirts -of the congregation, are coaches of all descriptions, and -a gibbet on which three condemned felons are hanging. Describing -the Methodists, the poem says:—</p> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent0">“By rule they eat, by rule they drink,</div> - <div class="verse indent0">Do all things else by rule, but think—</div> - <div class="verse indent0">Accuse their priests of loose behaviour,</div> - <div class="verse indent0">To get more in the laymen’s favour;</div> - <div class="verse indent0">Method alone must guide ‘em all,</div> - <div class="verse indent0">Whence Methodists themselves they call.”</div> - </div> -</div> -</div> - -<p>After this, the devil is represented as making a tour from -Rome to Oxford, in the course of which he stole the bigoted -madness of a Turk, and the wit of a modern atheist, both of -which he drenched, dull and deep, in a literary Dutchman’s -brain, and then, making them his own, and pulling off his -horns, and shoeing his cloven foot, dressing himself in a<span class="pagenum" id="Page_249">[Pg 249]</span> -student’s gown, and using for the nonce a distorted face, and, -because of the piety of its nasal tones, a Noncon parson’s -nose, he introduced himself to the Oxford Methodists, and -gave them instructions how to act, so as to effect their purposes,—instructions -too lascivious to be reprinted. As a <i>very -mild</i> specimen of this foul-mouthed poem, we give another -description of the Methodists:—</p> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent0">“All men of thought with laughter view,</div> - <div class="verse indent0">Or pity, the mistaken crew;</div> - <div class="verse indent0">Who, mad with Scripture, void of sense,</div> - <div class="verse indent0">And thoughtless, novelists commence;</div> - <div class="verse indent0">Swerve from the rules of mother Church,</div> - <div class="verse indent0">And leave her basely in the lurch:</div> - <div class="verse indent0">To holy <i>Holt</i> they all repair,</div> - <div class="verse indent0">There join in <i>folly</i> and in prayer;</div> - <div class="verse indent0">Next round the <i>gaols</i> they hovering fly,</div> - <div class="verse indent0">To plague the wretches ere they die;</div> - <div class="verse indent0">And while the children lisp their praise,</div> - <div class="verse indent0">‘Bless ‘em!’ each good old woman says.”</div> - </div> -</div> -</div> - -<p>At the risk of exhausting the reader’s patience, we must -notice another anti-Methodist pamphleteer, who, in 1739, did -his little best to strangle the new-born system at its birth. -This was a certain “James Bate, M.A., Rector of St. Paul’s, -Deptford; and formerly Chaplain to His Excellency Horatio -Walpole, Esq.”</p> - -<p>First of all, the redoubtable author gave to the world a -pamphlet of thirty-eight pages, bearing the title, “Methodism -Displayed; or Remarks upon Mr. Whitefield’s Answer to the -Bishop of London’s Pastoral Letter.” In this production, -Whitefield is charged with causing numbers of poor tradesmen -to leave their families to starve, only to ramble after -himself; in dividing the word of God, he violently divides -text from context, and makes arrant nonsense of both; he -shuffles and prevaricates; treats the bishop with saucy sneers; -is guilty of flat falsehoods, disingenuous quirks, and mean -evasions; perfidiously tramples upon the canons of the -Church; and flies in the face of his diocesan with unparalleled -pride and impudence.</p> - -<p>Not having exhausted all his wrath, the same reverend -gentleman, at the end of the year, issued another manifesto, of -sixty-six pages, entitled, “Quakero-Methodism; or a Confu<span class="pagenum" id="Page_250">[Pg 250]</span>tation -of the First Principles of the Quakers and Methodists.” -This was a dear shilling’s worth, written in reply to a letter -on Bate’s former pamphlet “by T. S—— y, Esq.” Bate -asserts that the whole performance of the “Quakero-Methodist” -(as T. S—— y is called) may be ranked under the -two heads of scurrility and sophistry; but as God, at whose -altar he serves, has forbid him to return railing for railing, -he will give no answer to the scurrility whatever. He then, -notwithstanding this, proceeds to accuse his adversary of -having “troubled the public with a load of stupidity, folly, -and nonsense.” He alleges against him “insipid sneers, like -the grins of an idiot;” he tells him that “the shortest cut for -him to avoid writing nonsense is to lay down his pen;” that -his “whole stock of knowledge has been laid in at some -expounding house that was under the influence of the spirit -of presumption, ignorance, pride, and arrogance;” and that -“his arguments have never more than two gentle faults, false -premises and a false conclusion.” He says, Whitefield -“chews” the charges of the Bishop of London, “just as an -ass mumbles a thistle, without either the courage to swallow -it, or the sense to lay it down;” and concludes by assuring his -opponent that he could have “goaded him with the sharpest, -bitterest, and severest sarcasms, and have scourged his -spiritual pride with wholesome severity;” but in mercy he -has refrained from using such “a whip of scorpions.”</p> - -<p>The magazines and newspapers of the period were filled -with similar abuse of the poor Methodists. The writer has -examined most of them, and has been struck with two -facts:—(1) of those admitting letters and articles against the -Methodists, the fairest and most moderate was the <i>Gentleman’s -Magazine</i>; and (2) the bitterest and most violent was the -professedly religious <i>Weekly Miscellany</i>, a weekly folio sheet -of four pages. The following is a mild specimen from the -latter, and refers not only to the movements of Wesley and -Whitefield in the south of England, but of Ingham in the -north. After accusing Whitefield of “behaviour disgraceful -to the Christian religion and to the ministerial office,” the -journalist proceeds to say that—</p> - -<p>“The clergy had all refused him their pulpits, and the lord -mayor the halls and markets of the city.” He was “a con<span class="pagenum" id="Page_251">[Pg 251]</span>ceited -boaster and heterodox intruder; whose next performance -was to be accompanied with a chorus of ten thousand -sighs and groans, deepened with bassoons. In the approaching -winter, the town would be entertained with harlequin -turned Methodist, by way of reprisals, since the Methodist -had turned harlequin. In Yorkshire, by the preaching of the -Methodists, the spirit of enthusiasm had so prevailed, that -almost every man who could hammer out a chapter in the -Bible had turned an expounder of the Scripture, to the great -decay of industry, and the almost ruin of the woollen manufacture, -which seemed threatened with destruction for want of -hands to work it.” “Methodism has laid aside play-books -and poems, for Scripture phrases and hymns of its own composing. -Its disciples were never easy but when they were in -a church, or expounding the Bible, which they could do offhand, -from Genesis to Revelation, with great ease and power. -They had given away their finery to tattered beggars, -resolving to wear the coarsest attire and to live upon the -most ordinary diet. They hired barns, where they met at six -in the evening; expounded, prayed, and sang psalms till -towards ten; and then had a lovefeast to communicate their -experiences, especially as to love affairs.” “Several fine -ladies, who used to wear French silks, French hoops of four -yards wide, bob-wigs, and white satin smock petticoats, were -turned Methodists, and now wore stuff gowns, common night-mobs, -and plain bays for <i>Jennys</i>.”</p> - -<p>Numbers of similar extracts might be given from the newspapers -and periodicals of 1739; but the reader has had -enough of scurrilous and lying hodge-podge to satisfy the -cravings of the greatest gossip.</p> - -<p>Such were the premonitory mutterings of the storm in -which the Methodist movement was cradled. Mobs -threatened; newspapers, magazines, and other periodicals -fulminated their malicious squibs; prelates, priests, and -doctors of divinity became militant pamphleteers; but, in the -midst of all, Wesley and his friends calmly proceeded in their -glorious calling. Some even, who were animated with a -friendly feeling towards them, looked upon their course of -conduct with alarm. Good Dr. Doddridge, in a letter dated -May 24, 1739, writes:—</p> - -<p><span class="pagenum" id="Page_252">[Pg 252]</span></p> - -<div class="blockquote"> - -<p>“I think the Methodists sincere; I hope some may be reformed, instructed, -and made serious by their means. I saw Mr. Whitefield -preaching on Kennington Common last week to an attentive multitude, -and heard much of him at Bath; but, supposing him sincere and in good -earnest, I still fancy that he is but a <i>weak</i> man—much too positive, says -rash things, and is bold and enthusiastic. I am most heartily glad to -hear that any <i>real</i> good is done anywhere to the souls of men; but -whether these Methodists are in a right way—whether they are warrantable -in all their conduct,—whether <i>poor</i> people should be urged, -through different persons successively, to pray from four in the morning -till eleven at night, is not clear to me; and I am less satisfied with the -high pretences they make to the Divine influence. I think what Mr. -Whitefield says and does comes but little short of an assumption of -inspiration or infallibility.”<a id="FNanchor_293" href="#Footnote_293" class="fnanchor">[293]</a></p> -</div> - -<p>Another friend, Mr. T. Hervey, writing in the same month -to Samuel Wesley, at Tiverton, says, that he is anxious “to -stop the spread and prevalence of several very strange and -pestilent opinions;” and expresses the hope that this may -be done effectually by the elder brother of Wesley, whom he -designates “the dear, but deluded man.” He then proceeds -to state that—</p> - -<div class="blockquote"> - -<p>“These pestilent opinions are—1. That the method of education, the -distinction, order, degrees, and even robes and habits of the university -are all anti-Christian. 2. That nothing is taught in it but learning which -opposes the power of God. 3. That whoso is born of God is also taught of -God, not in any limited sense, but so as to render the use of all natural -means of no effect. 4. That all human learning, however said to be -sanctified of God, entirely disqualifies a man from preaching the true -gospel of Jesus Christ. 5. That none have a right to preach, but such as -are immediately called to it by the Holy Ghost. 6. That an established -ministry is a mere invention of man. 7. That the Church of England and -all its authority are founded on and supported by a lie; and that all who -receive a power of preaching from it are in a state of slavery.”<a id="FNanchor_294" href="#Footnote_294" class="fnanchor">[294]</a></p> -</div> - -<p>This was a kind and well meant letter, but it was pregnant -with mistakes. Still it tends to show the enormous difficulties -encountered by the Methodists at the commencement -of their history. Sometimes they met a friend, though not -often; and it is a pleasing duty to introduce godly Joseph -Williams, of Kidderminster, as one who sympathised with -their indefatigable endeavours to save the souls of their<span class="pagenum" id="Page_253">[Pg 253]</span> -fellow men. Under the date of September 17, 1739, he writes -concerning the two Wesleys, Whitefield, and Ingham:—</p> - -<p>“The common people flock to hear them, and, in most -places, hear them gladly. They commonly preach once or -twice every day; and expound the Scriptures in the evening -to religious societies, who have their society rooms for that -purpose.” He then proceeds to give an account of his -hearing Charles Wesley preach at Bristol. Standing on -a table, in a field, the preacher, with eyes and hands lifted -up to heaven, prayed with uncommon fervour and fluency. -“He then preached about an hour in such a manner as I -scarce ever heard any man preach. Though I have heard -many a finer sermon, yet I think I never heard any man -discover such evident signs of vehement desire” [to benefit -his hearers]. “With unusual fervour, he acquitted himself -as an ambassador for Christ; and although he used no notes, -nor had anything in his hand but a Bible, yet he delivered -his thoughts in a rich, copious variety of expression, and with -so much propriety, that I could not observe anything -incoherent through the whole performance, which he concluded -with singing, prayer, and the usual benediction.</p> - -<p>“Afterward, I waited on him at Mr. Norman’s. He received -me in a very friendly manner. Before he would take any -refreshment, he, with a few friends that waited on him, -sung a hymn, and then prayed for a blessing, as at set meals. -After tea, we sung another hymn; and then I went with them -to the religious society, and found the place so thronged, -that it was with great difficulty we reached the centre of -it. We found them singing a hymn; he then prayed; and -proceeded to expound the twelfth chapter of the gospel of -St. John, in a sweet, savoury, spiritual manner. This was -followed by singing another hymn; and he then prayed over -a great number of bills presented by the society, about -twenty of which respected spiritual cases. Never did I -hear such praying. Never did I see or hear such evident -marks of fervency in the service of God. At the close of -every petition, a serious Amen, like a gentle, rushing sound of -waters, ran through the whole audience. Such evident marks -of a lively fervent devotion, I was never witness to before. -If there be such a thing as heavenly music upon earth, I<span class="pagenum" id="Page_254">[Pg 254]</span> -heard it there. I do not remember my heart to have been -so elevated in Divine love and praise, as it was there and -then, for many years past, if ever. Notwithstanding some -errors, which, as mere men, they may be liable to, I cannot -but believe that God is with them of a truth, and hath raised -them up in this day of general defection from gospel purity, -simplicity, and zeal, for signal service and usefulness in -His church.”<a id="FNanchor_295" href="#Footnote_295" class="fnanchor">[295]</a></p> - -<p>In a letter to Charles Wesley, written in the month of -September, 1739, Williams adds: “I heartily wish you God -speed. I bless you in the name of the Lord. Fear not -what men can do unto you. With Him your judgment is, -and your reward with your God.”<a id="FNanchor_296" href="#Footnote_296" class="fnanchor">[296]</a></p> - -<p>Such a testimony from a man so devout, enlightened, -and justly famed as Joseph Williams, the Kidderminster -carpet weaver, is quite as weighty as any testimony of an -opposite character from either Bishop Gibson, or any priest -or prelate then watching on the walls of Zion.</p> - -<p>We must now return to Wesley at Bristol. Every night he -expounded to societies. These were small gatherings of -religious people, which had continued meeting for godly -purposes for about the last fifty years;<a id="FNanchor_297" href="#Footnote_297" class="fnanchor">[297]</a> for it is important -to remember that the “Religious Societies” formed in the -days of Dr. Horneck, previous to the abdication of King -James, and again revived in the reign of Queen Mary, were -not confined to London and Westminster, but existed in -different towns throughout the kingdom. We find them -in Oxford, Nottingham, Gloucester, Bristol, Newcastle, -Dublin, Kilkenny, and other places; and all acting substantially -according to the same rules and regulations. They -met to pray, sing psalms, and read the Scriptures together; -and to reprove, exhort, and edify one another by religious -conference. They also carried out designs of charity, such -as supporting lectures and daily prayers in churches, releasing -imprisoned debtors, and relieving the poor and sending -their children to school. In 1737, Whitefield preached “a<span class="pagenum" id="Page_255">[Pg 255]</span> -sermon before the “Religious Societies” at one of their general -quarterly meetings in Bow church, London, from the text, -Ecclesiastes iv. 9‒12, in which he strongly advocated the -practice of Christians meeting together for religious fellowship. -“As coals,” says he, “if placed asunder, soon go out, but if -heaped together, enliven each other, and afford a lasting -heat;” so it is with Christians.</p> - -<p>Such were the “Religious Societies” which existed for more -than half-a-century before the formation of the “United -Societies” of the people called Methodists; and in whose -rooms and meetings, in London, Bristol, and elsewhere, Whitefield -and the Wesley brothers, for a few years, were accustomed -to read and explain the Scriptures almost every night. -On arriving in Bristol, Wesley found such societies as these -assembling in Castle Street, in Gloucester Lane, in Weavers’ Hall, in Nicholas Street, in the Back Lane, and in Baldwin -Street, and at once began expounding to them the Epistle to -the Romans, and other portions of the New Testament; and -it is a remarkable fact that, with one or two exceptions, all -the scenes about to be mentioned took place in these society -meetings, or in private dwellings. We furnish them as we -find them.</p> - -<div class="blockquote"> - -<p>April 17. At Baldwin Street, we called upon God to confirm His -word. Immediately, one that stood by cried out aloud, with the utmost -vehemence, even as in the agonies of death. But we continued in prayer, -till a new song was put into her mouth, a thanksgiving unto our God. -Soon after, two other persons were seized with strong pain, and constrained -to roar for the disquietude of their heart. But it was not -long before they likewise burst forth into praise to God their Saviour. -The last who called upon God, as out of the belly of hell, was a stranger -in Bristol; and, in a short space, he also was overwhelmed with joy -and love, knowing that God had healed his backslidings.</p> - -<p>April 21. At Weavers’ Hall, a young man was suddenly seized with -a violent trembling all over, and, in a few minutes, sunk to the ground. -But we ceased not calling upon God, till He raised him up full of peace -and joy in the Holy Ghost.</p> - -<p>April 24. At Baldwin Street, a young man, after a sharp though short -agony, both of body and mind, found his soul filled with peace, knowing -in whom he had believed.</p> - -<p>April 26. At Newgate, I was led to pray that God would bear -witness to His word. Immediately one, and another, and another -sunk to the earth; they dropped on every side as thunderstruck. One -of them cried aloud. We besought God in her behalf, and He</p> -</div> - -<p><span class="pagenum" id="Page_256">[Pg 256]</span></p> - -<div class="blockquote"> - -<p>turned her heaviness into joy. A second being in the same agony, -we called upon God for her also; and He spoke peace unto her soul. -In the evening, one was so wounded by the sword of the Spirit, -that you would have imagined she could not live a moment. But -immediately His abundant kindness was shown, and she loudly sang -of His righteousness.</p> - -<p>April 27. All Newgate rang with the cries of those whom the word -of God cut to the heart; two of whom were in a moment filled with -joy, to the astonishment of those that beheld them.</p> - -<p>April 30. While I was preaching at Newgate, a woman broke out -into strong cries and tears. Great drops of sweat ran down her face, and -all her bones shook; but both her body and soul were healed in a -moment.</p> - -<p>May 1. At Baldwin Street, my voice could scarce be heard amidst -the groanings of some, and the cries of others calling aloud to Him -that is mighty to save; and ten persons then began to say in faith, -“My Lord and my God!” A Quaker, who stood by, was very angry, -and was biting his lips, and knitting his brows, when he dropped -down as thunderstruck. The agony he was in was even terrible -to behold. We prayed for him, and he soon lifted up his head -with joy, and joined us in thanksgiving. A bystander, John Haydon, -a weaver, a man of regular life and conversation, one that constantly -attended the public prayers and sacrament, and was zealous for the -Church, and against Dissenters, laboured to convince the people that -all this was a delusion of the devil; but next day, while reading a -sermon on “Salvation by Faith,” he suddenly changed colour, fell off -his chair, and began screaming, and beating himself against the ground. -The neighbours were alarmed, and flocked together. When I came -in, I found him on the floor, the room being full of people, and two or -three holding him as well as they could. He immediately fixed his eyes -on me, and said, “Ay, this is he I said deceived the people. But -God has overtaken me. I said it was a delusion of the devil; but -this is no delusion.” Then he roared aloud, “O thou devil! thou cursed -devil! yea, thou legion of devils! thou canst not stay in me. Christ will -cast thee out. I know His work is begun. Tear me in pieces, if thou -wilt; but thou canst not hurt me.” He then beat himself against the -ground; his breast heaving, as if in the pangs of death, and great drops of -sweat trickling down his face. We all betook ourselves to prayer. His -pangs ceased, and both his body and soul were set at liberty. With a -clear, strong voice, he cried, “This is the Lord’s doing; and it is -marvellous in our eyes. Blessed be the Lord God of Israel, from this -time forth for evermore.” I called again an hour after. We found his -body weak as that of an infant, and his voice lost; but his soul was -in peace, full of love, and rejoicing in hope of the glory of God.<a id="FNanchor_298" href="#Footnote_298" class="fnanchor">[298]</a> The -women of our society met at seven, and, during prayer, one of them fell<span class="pagenum" id="Page_257">[Pg 257]</span> -into a violent agony; but soon after began to cry out, with confidence, -“My Lord and my God.”</p> - -<p>May 12. In the evening, three persons, almost at once, sunk down as -dead, having all their sins set in array before them; but, in a short time, -they were raised up, and knew that the Lamb of God, who taketh away -the sin of the world, had taken away their sins.</p> - -<p>May 16. While I was declaring at Baptist Mills, “He was wounded -for our transgressions,” a middle aged man began violently beating -his breast. During our prayer, God put a new song into his mouth.</p> - -<p>May 19. At Weavers’ Hall, a woman first, and then a boy, was -overwhelmed with sin, and sorrow, and fear. But we cried to God, -and their souls were delivered.</p> - -<p>May 20. In the evening God spoke to three whose souls were all -storm and tempest, and immediately there was a great calm.</p> - -<p>May 21. Although the people had seen signs and wonders, yet many -would not believe. They could not, indeed, deny the facts; but they -could explain them away. Some said, “These were purely natural effects; -the people fainted away only because of the heat and closeness of the -rooms.” Others were “sure it was all a cheat; they might help it if they -would. Else why were these things only in their private societies?” -To-day, our Lord answered for Himself; for, while I was preaching, -He began to make bare His arm, not in a close room, neither in private, -but in the open air, and before more than two thousand witnesses. One, -and another, and another were struck to the earth; exceedingly trembling -at the presence of His power. Others cried, with a loud and bitter cry, -“What must we do to be saved?” And, in less than an hour, seven persons, -wholly unknown to me till that time, were rejoicing, and singing, and, with -all their might, giving thanks to the God of their salvation. In the -evening, at Nicholas Street, I was interrupted, almost as soon as I had -begun to speak, by the cries of one who strongly groaned for pardon and -peace. Others dropped down as dead. Thomas Maxfield began to roar -out, and beat himself against the ground, so that six men could scarcely -hold him. Except John Haydon, I never saw one so torn of the evil one. -Many others began to cry out to the Saviour of all, insomuch that all -the house, and, indeed, all the street for some space, was in an uproar. -But we continued in prayer, and the greater part found rest to their souls. -I think twenty-nine in all had their heaviness turned into joy this day.</p> - -<p>June 15. At Wapping (London), many of those that heard began to -call upon God with strong cries and tears. Some sunk down, and there -remained no strength in them; others exceedingly trembled and quaked; -some were torn with a kind of convulsive motion in every part of their -bodies; and that so violently, that often four or five persons could not -hold one of them. I have seen many hysterical and many epileptic fits; -but none of them were like these, in many respects. One woman was -greatly offended, being sure they might help it if they would; but she -also dropped down in as violent an agony as the rest. Twenty-six of -those who had been thus affected were filled with peace and joy.</p> -</div> - -<p><span class="pagenum" id="Page_258">[Pg 258]</span></p> - -<div class="blockquote"> - -<p>June 16. At Fetter Lane, some fell prostrate on the ground; others -burst out into loud praise and thanksgiving; and many openly testified, -there had been no such day as this since January the first preceding.</p> - -<p>June 22. In the society (Bristol) one before me dropped down as -dead, and presently a second, and a third. Five others sunk down in -half an hour, most of whom were in violent agonies. In their trouble, we -called upon the Lord, and He gave us an answer of peace. All, except -one, went away rejoicing and praising God.</p> - -<p>June 23. This evening another was seized with strong pangs; but -in a short time her soul was delivered.</p> - -<p>June 24. In the evening, a girl and four or five other persons were -deeply convinced of sin; and, with sighs and groans, called upon God for -deliverance.</p> - -<p>June 25. About ten in the morning J—— e C—— r, as she was sitting -at her work, was suddenly seized with grievous terrors of mind, attended -with strong trembling; but, at the society in the evening, God turned her -heaviness into joy. Five or six others were also cut to the heart this -day; and, soon after, found Him whose hands made whole.</p> - -<p>June 26. Three persons terribly felt the wrath of God abiding on them -at the society this evening. But, upon prayer being made on their behalf, -He was pleased soon to lift up the light of His countenance upon them.</p> - -<p>June 30. At Weavers’ Hall, seven or eight persons were constrained -to roar aloud; but they were all relieved upon prayer, and sang praises -unto our God, and unto the Lamb that liveth for ever and ever.</p> - -<p>July 1. A young woman sunk down at Rose Green in a violent -agony both of body and mind: as did five or six persons, in the evening, -at the new room, at whose cries many were greatly offended. The same -offence was given in the morning by one at Weavers’ Hall; and by eight -or nine others at Gloucester Lane in the evening.</p> -</div> - -<p>Here we pause. On June 25, Whitefield wrote to Wesley -as follows:—</p> - -<div class="blockquote"> - -<p>“<span class="smcap">Honoured Sir</span>,—I cannot think it right in you to give so much -encouragement to those convulsions which people have been thrown into, -under your ministry. Was I to do so, how many would cry out every -night? I think it is tempting God to require such signs. That there is -something of God in it, I doubt not. But the devil, I believe, interposes. -I think it will encourage the French Prophets, take people from the -written word, and make them depend on visions, convulsions, etc., more -than on the promises and precepts of the gospel.”<a id="FNanchor_299" href="#Footnote_299" class="fnanchor">[299]</a></p> -</div> - -<p>Twelve days after, Whitefield was in Bristol, and Wesley -wrote as follows:—</p> - -<div class="blockquote"> - -<p>“July 7. I had an opportunity to talk with Mr. Whitefield of those -outward signs which had so often accompanied the work of God. I found<span class="pagenum" id="Page_259">[Pg 259]</span> -his objections were chiefly grounded on gross misrepresentations of -matters of fact. But next day he had an opportunity of informing himself -better; for, in the application of his sermon, four persons sunk down close -to him, almost in the same moment. One of them lay without either -sense or motion. A second trembled exceedingly. The third had strong -convulsions all over his body, but made no noise, unless by groans. The -fourth, equally convulsed, called upon God, with strong cries and tears. -From this time, I trust, we shall all suffer God to carry on His own work -in the way that pleaseth Him.”</p> -</div> - -<p>This was an important crisis. Without expressing any -opinion respecting these “signs,” as Wesley calls them, we -cannot but admire Wesley’s wish and hope that God may be -allowed to work His own work in His own way. Of all men -living, Wesley was one of the least likely to desire novelties -like these; but he was wise enough, and reverent enough, not -to interpose when God was working, and to say, that, unless -the work was done after a certain fashion, he should object -to its being done at all. Some, in modern times, have been -in danger of doing this. Sinners have been undeniably -converted; but because they have not been converted at the -times, or in the places, or by the instrumentalities which men -have chosen to commend, they have objected to such conversions, -and tacitly desired not to have them multiplied. -This was not Wesley’s way. He was one of the greatest -sticklers for church order and religious decorum; but he -was not the man to protest, that, unless God’s work was -carried on in accordance with his own predilections, he should -object to it altogether. His words are golden ones, and -worth remembering by all his followers:—“<i>From this time, -I trust, we shall all suffer God to carry on His own work in -the way that pleaseth Him.</i>”</p> - -<p>Whitefield’s objections were silenced. He came, he saw, -and he was conquered. He writes, under date of July 7:—</p> - -<div class="blockquote"> - -<p>“I had a useful conference about many things with my honoured friend -Mr. John Wesley. I found that Bristol had great reason to bless God for -his ministry. The congregations I observed to be much more serious -and affected than when I left them; and their loud and repeated Amens, -which they put up to every petition, as well as the exemplariness of their -conversation in common life, plainly show that they have not received the -grace of God in vain. Ye hypocrites, ye can discern the face of the sky; -but how is it that ye cannot discern the signs of these times? That good, -great good, is done is evident. What is it but little less than blasphemy<span class="pagenum" id="Page_260">[Pg 260]</span> -against the Holy Ghost to impute this great work to delusion, and to -the power of the devil?”<a id="FNanchor_300" href="#Footnote_300" class="fnanchor">[300]</a></p> -</div> - -<p>We resume Wesley’s notices of what he designates the -“signs” of the work of God.</p> - -<div class="blockquote"> - -<p>July 23. On several evenings this week many were deeply convinced; -but none were delivered from that painful conviction. I fear we have -grieved the Spirit of the jealous God, by questioning His work; and that, -therefore, He is withdrawn from us for a season. But He will return and -abundantly pardon.</p> - -<p>July 30. Two more were in strong pain, both their souls and bodies -being well-nigh torn asunder. But, though we cried unto God, there -was no answer. One of them cried aloud, though not articulately, -for twelve or fourteen hours; when her soul was set at liberty. She was a -servant, and her master forbid her returning to his service, saying, he -would have none in his house who had received the Holy Ghost.</p> - -<p>August 5. Six persons at the new room were deeply convinced of -sin; three of whom were a little comforted by prayer.</p> - -<p>August 11. In the evening two were seized with strong pangs, as -were four the next evening, and the same number at Gloucester Lane -on Monday; one of whom was greatly comforted.</p> - -<p>August 14. Three at the new room this evening were cut to the -heart; but their wound was not as yet healed.</p> -</div> - -<p>A fortnight after this, Charles Wesley came to Bristol, -and John removed to London. The work still progressed -at Bristol. In one instance, a woman screamed for mercy, -so as to drown Charles’s voice. On another occasion, he -“heard on all sides the sighing of them that were in captivity.” -“The Lord added to the church daily.”</p> - -<p>In London, numbers had been converted under the ministry -of Charles Wesley, Whitefield, and others; but there is no -evidence to show that there had been any “convulsions” -like those at Bristol. It is also a curious fact, that, though -Wesley’s preaching on Kennington Common, in Moorfields, -and in other places in the metropolis, was crowned with great -success, there were hardly any instances of paralysing -paroxysms analogous to those already mentioned. When he -returned to Bristol, in October, we find a renewal of such -cases.</p> - -<div class="blockquote"> - -<p>October 11. A woman showed the agony of her soul by crying aloud -to God for help. She continued in great torment all night; but, while<span class="pagenum" id="Page_261">[Pg 261]</span> -we were praying for her in the morning, God delivered her out of her -distress.</p> - -<p>October 12. I was under some concern, with regard to one or two -persons, who were tormented in an unaccountable manner; and seemed -to be indeed lunatic, as well as sore vexed.</p> - -<p>October 23. I was pressed to visit a young woman at Kingswood. -I found her on the bed, two or three persons holding her. Anguish, -horror, and despair, above all description, appeared in her pale face. -The thousand distortions of her whole body showed how the dogs of hell -were gnawing at her heart. The shrieks intermixed were scarce to be -endured. She screamed out, “I am damned, damned; lost for ever! -Six days ago you might have helped me. But it is past. I am the devil’s -now, I have given myself to him: his I am, him I must serve, with -him I must go to hell; I will be his, I will serve him, I will go with him -to hell; I cannot be saved, I will not be saved. I must, I will, I will be -damned!” She then begun praying to the devil. We began,—“Arm of -the Lord, awake, awake!” She immediately sank down as asleep; but, as -soon as we left off, broke out again, with inexpressible vehemence: “Stony -hearts, break! I am a warning to you. Break, break, poor stony hearts! -I am damned, that you may be saved. You need not be damned, though -I must.” She then fixed her eyes on the corner of the ceiling, and said, -“There he is. Come, good devil, come. You said you would dash my -brains out: come, do it quickly. I am yours, I will be yours.” We interrupted -her by calling again upon God; on which she sunk down as -before: and another young woman began to roar out as loud as she had -done. My brother now came in, it being about nine o’clock. We continued -in prayer till past eleven; when God, in a moment, spoke peace -into the soul, first of the first tormented, and then of the other. And they -both joined in singing praise to Him who had “stilled the enemy and the -avenger.”</p> - -<p>October 25. I was sent for to one in Bristol, who was taken ill the -evening before. She lay on the ground furiously gnashing her teeth, and -after awhile roared aloud. It was not easy for three or four persons to -hold her, especially when the name of Jesus was named. We prayed; -the violence of her symptoms ceased, though without a complete deliverance. -In the evening, I was sent for to her again. She began screaming -before I came into the room; then broke out into a horrid laughter, mixed -with blasphemy. One, who apprehended a preternatural agent to be concerned -in this, asking, “How didst thou dare to enter into a Christian?” -was answered, “She is not a Christian—she is mine.” This was followed -by fresh trembling, cursing, and blaspheming. My brother coming in, -she cried out, “Preacher! Field preacher! I don’t love field preaching.” -This was repeated two hours together, with spitting, and all the expressions -of strong aversion. We left her at twelve, and called again at noon -next day. And now it was, that God showed He heareth prayer. All her -pangs ceased in a moment: she was filled with peace, and knew that the -son of wickedness was departed from her.</p> -</div> - -<p><span class="pagenum" id="Page_262">[Pg 262]</span></p> - -<div class="blockquote"> - -<p>October 27. I was sent for to Kingswood again, to one of those -who had been so ill before. A violent rain began just as I set out. Just -at that time, the woman (then three miles off) cried out, “Yonder comes -Wesley, galloping as fast as he can.” When I was come, she burst into -a horrid laughter, and said, “No power, no power; no faith, no faith. -She is mine; her soul is mine. I have her, and will not let her go.” We -begged of God to increase our faith. Meanwhile, her pangs increased -more and more; so that one would have imagined, by the violence of the -throes, her body must have been shattered to pieces. One, who was -clearly convinced this was no natural disorder, said, “I think Satan is let -loose. I fear he will not stop here,” and added, “I command thee in the -name of the Lord Jesus, to tell if thou hast commission to torment any -other soul.” It was immediately answered, “I have. L——y C——r and -S——h J——s.” We betook ourselves to prayer again; and ceased not, -till she began, with a clear voice, and composed, cheerful look, to sing, -“Praise God, from whom all blessings flow.”</p> -</div> - -<p>The reader must be told that L——y C——r and S——h -J——s lived at some distance, and, at the time, were in perfect -health. The day after, they were affected in the same way -as the poor creature just delivered. Wesley writes:—</p> - -<div class="blockquote"> - -<p>October 28. I called at Mrs. J——s’, in Kingswood. L——y C——r -and S——h J——s were there. It was scarce a quarter of an hour before -the former fell into a strange agony; and, presently after, the latter. The -violent convulsions all over their bodies were such as words cannot describe. -Their cries and groans were too horrid to be borne; till one of -them, in a tone not to be expressed, said, “Where is your faith now? -Come, go to prayers. I will pray with you.” We took the advice, and -poured out our souls before God, till L——y C——r’s agonies so increased, -that it seemed she was in the pangs of death. But, in a moment, God -spoke; and both her body and soul were healed. We continued in prayer -till past midnight, when S——h J——s’ voice was also changed, and she -began to call upon God. This she did for the greatest part of the night. -In the morning, we renewed our prayers, while she was crying continually, -“I burn! I burn! O what shall I do? I have a fire within me. I cannot -bear it. Lord Jesus! help! Amen, Lord Jesus!”</p> -</div> - -<p>A few other cases occurred in 1739; and, notably, one on -November 30, when seven persons were grievously tormented, -and Wesley and his friends continued in prayer from the time -of evening service till nine o’clock next morning, that is, for -about fifteen hours, a case almost unparalelled in the history -of the church of Christ.</p> - -<p>These are strange and mysterious facts; and, what adds to -the strangeness, is that, excepting the cases in London, on -June 15, 16, and September 17, 18, all of them occurred<span class="pagenum" id="Page_263">[Pg 263]</span> -in Bristol and its immediate neighbourhood. During the -space of time which these extracts cover, Wesley preached at -Bath, Kennington Common, Moorfields, Blackheath, Gloucester, -Bradford, Wells, Oxford, and in several towns in Wales, -and other places; but scenes like those above described were -never witnessed except in Bristol. It is also a curious circumstance, -that, though the preaching of Charles Wesley and of -Whitefield was quite as faithful as the preaching of Wesley -himself, and was far more impassioned, yet no such “signs” -seem to have been attendant on their ministry as were attendant -on his. Similar effects sometimes followed the preaching -of Cennick, during Wesley’s absence in London, but these -occurred also either at Kingswood or in Bristol. Writing to -Wesley under date of September 12, 1739, he says:—</p> - -<div class="blockquote"> - -<p>“On Monday night, I was preaching at the school on the forgiveness -of sins, when numbers cried out with a loud and bitter cry. Indeed, it -seemed that the devil and the powers of darkness were come among -us. My mouth was stopped. The cries were terrifying. It was pitch -dark; it rained much; and the wind blew vehemently. Large flashes of -lightning and loud claps of thunder mingled with the screams and exclamations -of the people. The hurry and confusion cannot be expressed. -The whole place seemed to resemble the habitation of apostate spirits; -many raving up and down, and crying, ‘The devil will have me; I am -his servant! I am damned! My sins can never be pardoned! I am -gone, gone for ever!’ A young man was in such horrors, that seven or -eight persons could scarce hold him. He roared like a dragon: ‘Ten -thousand devils, millions, millions of devils are about me!’ This continued -three hours, and what a power reigned amongst us! Some cried -out with a hollow voice, ‘Mr. Cennick! Bring Mr. Cennick!’ I came -to all that desired me. They then spurned me with all their strength, -grinding their teeth, and expressing all the fury that heart can conceive. -Their eyes were staring and their faces swollen, and several have since -told me, that when I drew near, they felt fresh rage, and longed to tear -me in pieces. I never saw the like, nor even the shadow of it before. -Yet I was not in the least afraid, as I knew God was on our side.”<a id="FNanchor_301" href="#Footnote_301" class="fnanchor">[301]</a></p> -</div> - -<p>Such are the facts; nothing has been distorted, and nothing -kept back. They were occasionally repeated after the year -1739, but not often. A few cases subsequently occurred in -Bristol, and also in London, and in Newcastle; but nearly -all related in Wesley’s Journals are contained in the extracts -already given.</p> - -<p><span class="pagenum" id="Page_264">[Pg 264]</span></p> - -<p>What shall be said concerning them? For a hundred and -thirty years, they have been sneered at by Wesley’s enemies, -and have also puzzled Wesley’s friends. No such results attended -Whitefield’s ministry, and Whitefield himself regarded -them with suspicion and dislike. Charles Wesley, at Newcastle, -in 1743, did his utmost to discourage them. He -writes:—</p> - -<div class="blockquote"> - -<p>“Many, no doubt, were, at our first preaching, struck down, both soul -and body, into the depth of distress. Their <i>outward affections</i> were easy -to be imitated. Many counterfeits I have already detected. The first -night I preached here, half my words were lost through their outcries. -Last night, before I began, I gave public notice that whosoever cried, so -as to drown my voice, should be carried to the farthest corner of the -room. But my porters had no employment the whole night; yet the -Lord was with us, mightily convincing of sin and of righteousness. I am -more and more convinced, the fits were a device of Satan to stop the -course of the gospel.”<a id="FNanchor_302" href="#Footnote_302" class="fnanchor">[302]</a></p> -</div> - -<p>Samuel Wesley was in great doubt respecting them, and, in -a letter dated September 3, 1739, asks:—“Did these agitations -ever begin during the use of any collects of the Church? or -during the preaching of any sermon that had before been -preached within consecrated walls without effect? or during -the inculcating any other doctrine besides that of your new -birth?”<a id="FNanchor_303" href="#Footnote_303" class="fnanchor">[303]</a></p> - -<p>The Rev. Ralph Erskine wrote to Wesley thus: “Some of -the instances you give seem to be exemplified, in the outward -manner, by the cases of Paul and the gaoler, as also Peter’s -hearers (Acts ii.). The last instance you give of some struggling -as in the agonies of death, is to me somewhat more -inexplicable, if it do not resemble the child of whom it is said, -that ‘when he was yet a coming, the devil threw him down -and tore him.’ I make no question, Satan, so far as he gets -power, may exert himself on such occasions, partly to mar -and hinder the beginning of the good work, in the persons -that are touched with the sharp arrows of conviction; and -partly also to prevent the success of the gospel on others. -However, the merciful issue of these conflicts, in the conversion -of the persons thus affected, is the main thing.”</p> - -<p><span class="pagenum" id="Page_265">[Pg 265]</span></p> - -<p>Erskine proceeds to state, that they have something, in -Scotland, analogous to what had occurred in Bristol. Sometimes -a whole congregation, in a flood of tears, would cry -out at once, so as to drown the voice of the minister.<a id="FNanchor_304" href="#Footnote_304" class="fnanchor">[304]</a></p> - -<p>The Rev. William Hales, D.D., in his “Methodism Inspected,” -accounts for these paroxysms on “natural grounds; -the sympathetic nature of all violent emotions being well -known to those who have studied the physical and moral constitution -of man.”</p> - -<p>Southey writes:—</p> - -<div class="blockquote"> - -<p>“A powerful doctrine, preached with passionate sincerity, produced a -powerful effect upon weak minds, ardent feelings, and disordered fancies. -There are passions which are as infectious as the plague, and fear itself -is not more so than fanaticism. When once these bodily affections were -declared to be the throes of the new birth, a free licence was proclaimed -for every kind of extravagance; and when the preacher encouraged them -to throw off all restraint, and abandon themselves before the congregation -to these mixed sensations of mind and body, the consequences were what -might be anticipated.”</p> -</div> - -<p>Southey forgets that “powerful doctrine” was preached, -with as much “passionate sincerity,” by Whitefield and by -Charles Wesley, as by Wesley himself; but without the same -effects. Besides, it is untrue that Wesley ever “encouraged” -the affected people “to abandon themselves to these mixed -sensations of mind and body.”</p> - -<p>The Rev. R. Watson writes:—</p> - -<div class="blockquote"> - -<p>“That cases of real enthusiasm occurred at this and subsequent -periods, is indeed allowed. There are always nervous, dreamy, and excitable -people to be found; and the emotion produced among these -would often be communicated by natural sympathy. No one could be -blamed for this, unless he had encouraged the excitement for its own -sake, or taught the people to regard it as a sign of grace, which most -assuredly Mr. Wesley never did. Nor is it correct to represent these -effects, genuine and fictitious together, as peculiar to Methodism. Great -and rapid results were produced in the first ages of Christianity, but not -without ‘outcries,’ and strong corporeal as well as mental emotions. Like -effects often accompanied the preaching of eminent men at the Reformation; -and many of the Puritan and Nonconformist ministers had similar -successes in our own country. In Scotland, and also among the grave -Presbyterians of New England, previous to the rise of Methodism, the -ministry of faithful men had been attended by very similar circumstances;<span class="pagenum" id="Page_266">[Pg 266]</span> -and, on a smaller scale, the same results have followed the ministry of -modern missionaries of different religious societies in various parts of the -world. It may be laid down as a principle established by fact, that -whenever a zealous and faithful ministry is raised up, after a long, spiritual -dearth, the early effects of that ministry are not only powerful, but often -attended with extraordinary circumstances; nor are such extraordinary -circumstances necessarily extravagancies because they are not common. -It is neither irrational nor unscriptural to suppose, that times of great -national darkness and depravity should require a strong remedy; and -that the attention of the people should be roused by circumstances which -could not fail to be noticed by the most unthinking. We do not attach -primary importance to secondary circumstances; but they are not to be -wholly disregarded. The Lord was not in the wind, nor in the earthquake, -nor in the fire, but in the still small voice; yet that still small -voice might not have been heard, except by minds roused from their inattention -by the shaking of the earth and the sounding of the storm.”</p> -</div> - -<p>Isaac Taylor writes:—</p> - -<div class="blockquote"> - -<p>“These disorders resembled, in some of their features, the demoniacal -possessions mentioned in the gospel history. The bodily agitations were -perhaps as extreme in the one class of instances as in the other; nevertheless, -there is no real analogy between the two. The demoniacs were -<i>found</i> in this state by Christ where He went preaching; they did not -<i>become such</i> while listening to Him. Besides, in no one instance recorded -in the Gospels or Acts, did demoniacal possession, or any bodily agitations -resembling it, come on as the initial stage of conversion. How -then are we to dispose of such cases? Perhaps not at all to our satisfaction, -except so far as this, that they serve to render so much the more -unambiguous the distinction between themselves and those genuine affections -which the apostolic writers describe and exemplify.”</p> -</div> - -<p>What says Wesley himself? With due deference to the -great names quoted, we respect his testimony more than -theirs: first, because he was, in sobriety of feeling, in depth of -learning, and in clearness of judgment, at least their equal; -and secondly, because his opinion was pronounced after being -an eye-witness, whilst theirs is founded entirely upon the -representations of others, and their own ideas of how things -ought to be.</p> - -<p>1. The cases were real, not pretended, and often ended in -genuine conversion. “You deny,” writes Wesley at the time, -“You deny that God does now work these effects; at least, that -He works them in this manner. I affirm both; because I have -heard these things with my own ears, and have seen them -with my own eyes. I have seen very many persons changed, in<span class="pagenum" id="Page_267">[Pg 267]</span> -a moment, from the spirit of fear, horror, despair, to the spirit -of love, joy, and peace; and from sinful desire, till then reigning -over them, to the pure desire of doing the will of God. I -know several persons, in whom this great change was wrought -in a dream, or during a strong representation to the eye of -their mind, of Christ either on the cross, or in glory. This is -the fact; let any judge of it as they please.”<a id="FNanchor_305" href="#Footnote_305" class="fnanchor">[305]</a></p> - -<p>2. Why were these things permitted? Wesley says: “Perhaps -it might be because of the hardness of our hearts, unready -to receive anything unless we see it with our eyes and hear it -with our ears, that God, in tender condescension to our weakness, -suffered so many outward signs of the very time when -He wrought this inward change to be continually seen and -heard among us. But although they saw ‘signs and wonders’ -(for so I must term them), yet many would not believe. -They could not indeed deny the facts; but they could explain -them away.”<a id="FNanchor_306" href="#Footnote_306" class="fnanchor">[306]</a></p> - -<p>3. How were these extraordinary circumstances brought -about? Wesley again shall answer. Five years after—when -he had heard all that his enemies had to say—when such convulsive -agitations no longer happened—and when he had had -sufficient time to test the genuineness of these remarkable -Bristol and Kingswood conversions, and to form a calm -judgment upon the whole, he wrote as follows:—“The -<i>extraordinary</i> circumstances that attended the conviction or -repentance of the people may be easily accounted for, either -on principles of reason or Scripture. First, on principles of -reason. For how easy is it to suppose, that a strong, lively, -and sudden apprehension of the heinousness of sin, the wrath -of God and the bitter pains of eternal death, should affect -the body as well as the soul, during the present laws of vital -union;—should interrupt or disturb the ordinary circulations, -and put nature out of its course? Yea, we may question, -whether, while this union subsists, it be possible for the mind -to be affected, in so violent a degree, without some or other -of those bodily symptoms following. Secondly, it is likewise -easy to account for these things on principles of Scripture. -For when we take a view of them in this light, we are to add<span class="pagenum" id="Page_268">[Pg 268]</span> -to the consideration of natural causes the agency of those -spirits who still excel in strength, and, as far as they have -leave from God, will not fail to torment whom they cannot -destroy; <i>to tear</i> those that <i>are coming</i> to Christ. It is also -remarkable that there is plain Scripture precedent of every -symptom which has lately appeared.”<a id="FNanchor_307" href="#Footnote_307" class="fnanchor">[307]</a></p> - -<p>We have nothing more to add. Perhaps the reader will -think that more has been said than the thing deserved. We -demur to that opinion. The phenomena recorded are among -the most remarkable in church history; they are curious and -mysterious; they have given rise to endless critiques, both -friendly and otherwise, and, for such reasons, merit the space -we have devoted to them. Dr. Hales’ doctrine of “the sympathetic -nature of all violent emotions,” though true, is not -sufficient to account for many of the instances related. -Southey’s opinion is flippant, and is based upon false assumptions. -Watson’s is of great importance, and, as contained at -greater length in his Life of Wesley, is the most elaborate -discussion of the subject that has yet been written. Isaac -Taylor’s, to some extent, coincides with Wesley’s; which, -upon the whole, is the clearest, fullest, and the best.</p> - -<p>Other events, belonging to the year 1739, must now be -noticed.</p> - -<p>Kingswood, so often mentioned, was formerly a royal -chase, containing between three and four thousand acres; but, -previous to the rise of Methodism, it had been gradually -appropriated by the several lords whose estates encircled it. -The deer had disappeared, and the greater part of the wood -also; coal mines had been discovered, and it was now inhabited -by a race of people, as lawless as the foresters, their -forefathers, but far more brutal; and differing as much from -the people of the surrounding country in dialect as in appearance. -They had no place of worship; for Kingswood then -belonged to the parish of St. Philip, and was, at least, three -miles distant from the parish church.<a id="FNanchor_308" href="#Footnote_308" class="fnanchor">[308]</a> The people were -famous for neither fearing God nor regarding man; and so -ignorant of sacred things that they seemed but one remove<span class="pagenum" id="Page_269">[Pg 269]</span> -from the beasts that perish. They were utterly without -desire of instruction, as well as without the means of it. The -place resounded with cursing and blasphemy. It was filled -with clamour and bitterness, wrath and envyings, idle -diversions, drunkenness, and uncleanness;<a id="FNanchor_309" href="#Footnote_309" class="fnanchor">[309]</a> a hell upon earth. -Only fifteen weeks before Whitefield’s first visit, the colliers -had risen with clubs and firearms, and gone from pit to pit -threatening the lives of all the workmen who would not join -them in defeating the ends of justice, in reference to a riot -that had occurred a short time previously. At White Hill, -four mines were filled up; and carts, reels, and ropes belonging -to others were cut and burned. The soldiers were called -out, and the swarthy rioters ran away.<a id="FNanchor_310" href="#Footnote_310" class="fnanchor">[310]</a></p> - -<p>Kingswood was Whitefield’s first field-pulpit, for here, on -February 17, 1739, he began his glorious career of out-door -preaching. Within six weeks after this, the day before -Wesley came to Bristol, Whitefield dined with the colliers, -who contributed upwards of £20 towards the erection of a -school. Four days after this, the miners prepared him -another hospitable entertainment, after which he laid the -foundation stone, knelt upon it, and offered prayer, to which -the colliers said, “Amen.”<a id="FNanchor_311" href="#Footnote_311" class="fnanchor">[311]</a></p> - -<p>On the same day, Whitefield took his departure from -Bristol, leaving Wesley as his successor; and, with the exception -of a visit of a week’s duration in the month of July -following, he was not at Kingswood again during the next -two years. Whitefield began the school at Kingswood: the -colliers gave upwards of £20; Whitefield collected £40 in -subscriptions; and, on two subsequent occasions, he made -collections for the same purpose, once when he preached his -farewell sermon at Bristol, on July 13, before embarking for -America; and once in Moorfields, when the sum of £24 9<i>s.</i> -was contributed.<a id="FNanchor_312" href="#Footnote_312" class="fnanchor">[312]</a> This was all. The rest devolved on -Wesley. He alone was responsible for the payment of the -debts incurred; and, for many months, wherever he went, he -begged subscriptions for the colliers’ school. The school -itself consisted of one large room, with four smaller ones for<span class="pagenum" id="Page_270">[Pg 270]</span> -the teacher’s residence, and was not completed till the spring -of 1740.<a id="FNanchor_313" href="#Footnote_313" class="fnanchor">[313]</a> The object was to teach the children of the poor, -first religion, and then to read, write, and cast accounts; but -Wesley also expected to have “scholars of all ages, some of -them grey-headed,” who were to be taught, separate from the -children, “either early in the morning, or late at night,” so -that their work might not be hindered by their education.<a id="FNanchor_314" href="#Footnote_314" class="fnanchor">[314]</a></p> - -<p>Within six weeks after Whitefield laid the first stone of -Kingswood school, Wesley took possession of a piece of -ground in the Horse Fair, Bristol, and began to build a room -large enough to contain the societies of Nicholas Street and -Baldwin Street. This was done without the least apprehension -or design of his being personally engaged, either in -the expense of the work, or in the direction of it; he having -appointed eleven trustees, by whom he supposed the burdens -would be borne. He soon found that he had made a -great mistake. In a short time, a debt was contracted of -more than £150, whereas the subscriptions of the trustees -and of the two societies were not a quarter of that -amount. This debt devolved upon him. He had no money, -nor any human prospect or probability of procuring any; -but he knew “the earth is the Lord’s, and the fulness -thereof,” and he dared to trust Him. Besides this, Whitefield -and other friends in London most strongly objected to -the building being the property of trustees, on the ground -that Wesley would be under their control; and, unless -his preaching pleased them, they might eject him from -the house he himself had built. Whitefield declared that, -unless the trustship was destroyed, neither he nor his friends -would contribute anything towards the expenses. Wesley -yielded; the trustees were summoned; all agreed to the -alteration; the deed was cancelled; and Wesley became the -sole proprietor.</p> - -<p>This, though insignificant at the time, was a matter of great -importance; for, in this manner, nearly all the chapels, erected -in the early part of his career, were vested in himself,—a thing -involving serious responsibility, which, however, was honourably -fulfilled; for trusts were afterwards created; and, by his<span class="pagenum" id="Page_271">[Pg 271]</span> -“Deed of Declaration,” all his interests in his chapels were -transferred to his Legal Conference.</p> - -<p>Thus we find Wesley, with no income whatever, except the -small amount arising out of his Oxford fellowship, involved -in what, to a poor man, were two serious undertakings. But -even this was not all the burden that he took upon himself. -He spent the beginning of November in London; and whilst -there, two gentlemen, then unknown to him, came again and -again, urging him to preach in a place called the Foundery, -near Moorfields. With much reluctance he consented. He -writes:—“Sunday, November 11, I preached at eight to five -or six thousand, on the spirit of bondage and the spirit of -adoption; and, at five in the evening, to seven or eight -thousand, in the place which had been the king’s foundery for -cannon.”<a id="FNanchor_315" href="#Footnote_315" class="fnanchor">[315]</a> He was then pressed to take the place into his own -hands. He did so. The purchase-money was £115; but the -place being “a vast, uncouth heap of ruins,” a large sum -additional to this had to be expended in needful repairs, in -building two galleries for men and women hearers respectively, -and in enlarging a room for the society to almost -thrice its present size. To meet this large expenditure, -Ball, Watkins, and other friends lent him the purchase-money; -and offered to pay subscriptions, some four, some six, -and some ten shillings a year towards the liquidation of the -debt. In three years, these subscriptions amounted to about -£480, leaving however a balance of nearly £300, for which -Wesley was still responsible.<a id="FNanchor_316" href="#Footnote_316" class="fnanchor">[316]</a> From this it would seem that -the entire cost of the old Foundery was about £800.</p> - -<p>This was the first Methodist meeting-house of which the -metropolis could boast, and a brief description of it may not -be out of place.</p> - -<p>It stood in the locality called “Windmill Hill,” now known -by the name of Windmill Street, a street that runs parallel -with City Road, and abuts on the north-west corner of Finsbury -Square. The building was placed on the east side of -the street, some sixteen or eighteen yards from Providence -Row; and measured about forty yards in front, from north to<span class="pagenum" id="Page_272">[Pg 272]</span> -south, and about thirty-three yards in depth, from east to -west. There were two front doors, one leading to the chapel, -and the other to the preacher’s house, school, and bandroom. -A bell was hung in a plain belfry, and was rung every morning -at five o’clock for early service, and every evening at nine for -family worship; as well as at sundry other times. The chapel, -which would accommodate some fifteen hundred people, -was without pews; but, on the ground floor, immediately -before the pulpit, were about a dozen seats with back rails, -appropriated to female worshippers. Under the front gallery -were the free seats for women; and, under the side galleries, -the free seats for men. The front gallery was used exclusively -by females, and the side galleries by males. “From the beginning,” -says Wesley, “the men and women sat apart, as they -always did in the primitive church; and none were suffered -to call any place their own, but the first comers sat down -first. They had no pews; and all the benches for rich and -poor were of the same construction.”<a id="FNanchor_317" href="#Footnote_317" class="fnanchor">[317]</a></p> - -<p>The bandroom was behind the chapel, on the ground floor, -some eighty feet long and twenty feet wide, and accommodated -about three hundred persons. Here the classes met; here, in -winter, the five o’clock morning service was conducted; and -here were held, at two o’clock, on Wednesdays and Fridays, -weekly meetings for prayer and intercession. The north end -of the room was used for a school, and was fitted up with desks; -and at the south end was “The Book Room” for the sale of -Wesley’s publications.</p> - -<p>Over the bandroom were apartments for Wesley, in which -his mother died;<a id="FNanchor_318" href="#Footnote_318" class="fnanchor">[318]</a> and, at the end of the chapel was a -dwelling house for his domestics and assistant preachers; -while attached to the whole was a small building used as a -coach-house and stable.<a id="FNanchor_319" href="#Footnote_319" class="fnanchor">[319]</a></p> - -<p>Why was the building called the Foundery? Because, for -a number of years, it was used by the government in casting<span class="pagenum" id="Page_273">[Pg 273]</span> -cannon. When Wesley bought it, the edifice had been a ruin -for about twenty years. In 1716, whilst recasting the injured -guns taken from the French in the successful campaigns of -Marlborough, a terrible explosion blew off the roof, shook the -building, killed several of the workmen, burnt others, and -broke the limbs of not a few. This led to an abandonment -of the place, and the removal of the royal foundery to Woolwich.<a id="FNanchor_320" href="#Footnote_320" class="fnanchor">[320]</a> -The next occupants were Wesley and the Methodists; -and the echoes of prayer and praise succeeded the clang of -anvils and the roar of furnaces of fire.</p> - -<p>When first opened, it was described by Silas Told as “a -ruinous place, with an old pantile covering,” the structure to a -great extent consisting of “decayed timbers,” and the pulpit -being made of “a few rough boards.”<a id="FNanchor_321" href="#Footnote_321" class="fnanchor">[321]</a> It may be interesting, -to the curious reader, to add, that a few years ago, the old -Foundery bell, used in calling the people to the five o’clock -preaching, was still in existence, and was attached to the -school at Friar’s Mount, London; that, at the present moment, -the old Foundery pulpit is preserved at Richmond, -and is used by the Richmond students every week; and that -the old Foundery chandelier is now in use in the chapel at -Bowes, in Yorkshire.</p> - -<p>This was really the cradle of London Methodism. Here -Wesley began to preach at the end of 1739. The character -of the services held in this rotten, pantile covered building -may be learnt from Wesley’s Works. Wesley began the -service with a short prayer, then sung a hymn and preached -(usually about half an hour), then sung a few verses of another -hymn, and concluded with a prayer. His constant theme -was, salvation by faith, preceded by repentance, and followed -by holiness.<a id="FNanchor_322" href="#Footnote_322" class="fnanchor">[322]</a> The place was rough and the people poor; but -the service simple, scriptural, beautiful. No wonder, that -such a priest, shut out of the elaborately wrought pulpits of -the Established Church, and now cooped up within a pulpit -made of “<i>rough</i> deal boards,” should be powerful, popular, -and triumphant.</p> - -<p>Passing from pulpits to preachers, we must venture here to<span class="pagenum" id="Page_274">[Pg 274]</span> -correct an error, which, from the first, seems to have been -current in the Methodist community. All Methodist historians -have assumed that Thomas Maxfield was Methodism’s -first lay preacher; that is, the first who was allowed to expound -the Scriptures without being formally ordained to that -holy service. This is a mistake. Thomas Maxfield was not -converted until the 21st of May, 1739; and yet, a month after -this, we find John Cennick, the converted land surveyor, -employed with Wesley’s sanction, in preaching to the Kingswood -colliers.</p> - -<p>Methodism’s first lay preacher deserves a passing notice. -He has never yet had justice done him, and we regret that -limited space prevents justice being rendered even here.</p> - -<p>John Cennick was the son of Quakers, and, from infancy, -was taught to pray every night and morning. At thirteen -years of age, he went nine times, from Reading to London, -to be apprenticed to a trade, but all to no purpose, except -that he was taken on trial by a carpenter, who refused to -retain his services when the time was come for his being -bound. In 1735, John was convinced of sin, while walking -in Cheapside, and, at once, left off song singing, card playing, -and attending theatres. Sometimes he wished to go into a -popish monastery, to spend his life in devout retirement. At -other times, he longed to live in a cave, sleeping on fallen -leaves, and feeding on forest fruits. He fasted long and often, -and prayed nine times every day. He was afraid of seeing -ghosts, and terribly apprehensive lest he should meet the -devil. Fancying dry bread too great an indulgence for so -great a sinner as himself, he began to feed on potatoes, acorns, -crabs, and grass; and often wished he could live upon roots -and herbs. At length, on September 6, 1737, he found peace -with God, and went on his way rejoicing. Like Howel -Harris, he, at once, commenced preaching; and also began to -write hymns, a number of which Charles Wesley, in July, -1739, corrected for the press.</p> - -<p>We have already seen that, in March, 1739, Wesley and -Cennick met at Reading. Shortly after that, Whitefield proposed -that Cennick should become the master of the school -in Kingswood, whose first stone was laid in the month of -May; and, on the 11th of June, off he set on foot, from<span class="pagenum" id="Page_275">[Pg 275]</span> -Reading to Bristol, sleeping all night in an old stable on his -way. On arriving there, he found that Wesley had gone to -London; but was invited to go to Kingswood to hear a young -man (query, Thomas Maxfield?) read a sermon to the colliers. -The place for meeting was under a sycamore tree, near the -intended school. Four or five hundred colliers were assembled, -but the young reader had not arrived. Cennick was -requested to take his place; he reluctantly complied, preached -a sermon, and says, “The Lord bore witness with my words, -insomuch that many believed in that hour.” Cennick preached -again on the day following, and on the succeeding sabbath -twice.</p> - -<p>Meanwhile Howel Harris came; and, on the ensuing Tuesday, -Wesley. How did Wesley receive the two lay preachers? -Harris went to Wesley’s lodgings. They fell upon their knees; -and Harris writes, “He was greatly enlarged in prayer for me, -and for all Wales.” Full of holy feeling, the Welsh evangelist -crossed the channel, and found wider doors of usefulness -than ever. Cennick too was not restrained. He tells us, -that many of the people desired Wesley to forbid him; but, -so far from doing so, he encouraged him; and, thus encouraged, -he preached constantly in Kingswood and the neighbouring -villages for the next eighteen months, and sometimes supplied -Wesley’s place in Bristol, when he was absent, preaching in -other towns.<a id="FNanchor_323" href="#Footnote_323" class="fnanchor">[323]</a></p> - -<p>Honour to whom honour is due. We repudiate the wish to -take from Maxfield a particle of fame, which of right belongs -to him; but there cannot be a doubt that John Cennick was -one of Wesley’s lay preachers before Maxfield was. Neither -is there aught contradictory to this in Wesley’s writings. It -is true, that Wesley, after mentioning that the first society -was formed at the end of 1739, goes on to say: “After a time, -a young man, Thomas Maxfield, came and desired to help me -as a son in the gospel;”<a id="FNanchor_324" href="#Footnote_324" class="fnanchor">[324]</a> but this is not opposed to the fact, -that John Cennick had already helped him at Kingswood, -Bristol, and other places. Myles thinks that it is probable, -that Maxfield, Richards, and Westall were all employed by<span class="pagenum" id="Page_276">[Pg 276]</span> -Wesley in the beginning of the year 1740.<a id="FNanchor_325" href="#Footnote_325" class="fnanchor">[325]</a> Perhaps so; but -we have already seen that Cennick was preaching, with the -approbation and encouragement of Wesley, as early as the -month of June, 1739.<a id="FNanchor_326" href="#Footnote_326" class="fnanchor">[326]</a></p> - -<p>This is not the place to pursue the footsteps of Methodism’s -first lay preacher. Suffice it to remark, though his career was -comparatively short, in zealous and successful labour it is -difficult to equal it. Cennick had his weaknesses; but, in -deadness to the world, communion with God, Christian -courage, and cheerful patience, he had few superiors. Despite -his Calvinism and his differences with Wesley, we admire -and love the man. He died in 1755.</p> - -<p>Here then was another momentous step taken by the -arch-Methodist. Wesley had been bred within a strict ecclesiastical -enclosure. He was firm in his attachment to the -principles and practices of the English Church, and was far -from being indifferent to the prerogatives of its priests; but -he was far too wise and reverent a man to say that the salvation -of the human family would be too dearly purchased if -promoted by a departure from church usages. Christianity, -though conserved by church order, does not exist for the sake -of it. As a student of church history, Wesley must have -known that, again and again, unless order had given way to -a higher necessity, the gospel, instead of holding on its way -in its brightness and in its purity, would, long ere now, in the -hands of idolizers of ancient rules, have been extinguished in -the very path where it ought to have shed an unceasing flame. -In no man was there a greater combination of docility and -courage; and hence, when Wesley met with men like Cennick, -full of fervent consciousness of the reality, power, and blessedness -of Christ’s religion; and employing a style, terse from -intensity of feeling, and copious from the fulness of their -theme,—no wonder that, instead of forbidding, he encouraged -them to preach the glorious truths, which they not merely -understood, but felt.</p> - -<p><span class="pagenum" id="Page_277">[Pg 277]</span></p> - -<p>This was a startling innovation; and, doubtless, horrified -the stereotyped ministries and priesthoods existing round -about; but the fields were white to the harvest, and the -labourers were few; and Wesley could not, durst not, forbid -an increase to the staff, because the added workers had not -been trained in colleges, and came not in all the priestly -paraphernalia of surplices and hoods, gowns and bands. No -doubt he would have preferred the employment of clerics like -himself; but, in the absence of such, he was driven to adopt -the measure which we think the salvation of his system, and, -in some respects, its glory.</p> - -<p>“I knew your brother well,” said Robinson, the Archbishop -of Armagh, when he met Charles Wesley at the Hotwells, -Bristol: “I knew your brother well; I could never credit -all I heard respecting him and you; but one thing in your -conduct I could never account for, your employing laymen.” -“My Lord,” said Charles, “the fault is yours and your -brethren’s.” “How so?” asked the primate. “Because you -hold your peace, and the stones cry out.” “But I am told,” -his grace continued, “that they are unlearned men.” “Some -are,” said the sprightly poet, “and so the dumb ass rebukes -the prophet.” His lordship said no more.<a id="FNanchor_327" href="#Footnote_327" class="fnanchor">[327]</a></p> - -<p>The following letter of Whitefield has not been previously -printed so fully as at present. As it was written at the time -when Cennick began preaching, it may appropriately be inserted -here. Its references to other matters are also deeply -interesting.</p> - -<div class="blockquote"> -<p class="psig"> -“<span class="smcap">London</span>, <i>June 25, 1739</i>.<br /> -</p> - -<p>“<span class="smcap">Honoured Sir</span>,—I suspend my judgment of Brother Watkins’ and -Cennick’s behaviour till I am better acquainted with the circumstances of -their proceeding. I think there is a great difference between them and -Howel Harris. He has offered himself thrice for holy orders; him therefore -and our friends at Cambridge I shall encourage: others I cannot -countenance in acting in so public a manner. The consequences of -beginning to teach too soon will be exceeding bad—Brother Ingham is of -my opinion.</p> - -<p>“I hear, honoured sir, you are about to print a sermon on predestination. -It shocks me to think of it; what will be the consequences but -controversy? If people ask me my opinion, what shall I do? I have a -critical part to act, God enable me to behave aright! Silence on both<span class="pagenum" id="Page_278">[Pg 278]</span> -sides will be best. It is noised abroad already, that there is a division -between you and me. Oh, my heart within me is grieved!</p> - -<p>“Providence to-morrow calls me to Gloucester. If you will be pleased -to come next week to London, I think, God willing, to stay a few days at -Bristol. Your brother Charles goes to Oxon. I believe we shall be -excommunicated soon. May the Lord enable us to stand fast in the faith; -and stir up your heart to watch over the soul of, honoured sir,</p> - -<p class="psig"> -“Your dutiful son and servant,<br /> -<span class="smcap">George Whitefield</span>.</p> -<p> -“To the Rev. Mr. John Wesley, at Mrs. Grevil’s,<br /> -a Grocer in Wine Street, Bristol.”</p> -</div> - -<p>We must proceed to another matter. Wesley writes:—</p> - -<div class="blockquote"> - -<p>“In the latter end of the year 1739, eight or ten persons came to me in -London, who appeared to be deeply convinced of sin, and earnestly -groaning for redemption. They desired, I would spend some time with -them in prayer, and advise them how to flee from the wrath to come. -That we might have more time for this great work, I appointed a day -when they might all come together, which, from thenceforward, they did -every Thursday, in the evening. To these, and as many more as desired -to join with them, (for the number increased daily,) I gave those advices, -from time to time, which I judged most needful for them; and we always -concluded our meeting with prayer suited to their several necessities. -This was the rise of the United Society, first in London, and then in other -places.”<a id="FNanchor_328" href="#Footnote_328" class="fnanchor">[328]</a></p> -</div> - -<p>In another place, he writes:—</p> - -<div class="blockquote"> - -<p>“The first evening about twelve persons came; the next week, thirty or -forty. When they were increased to about a hundred, I took down their -names and places of abode, intending, as often as it was convenient, -to call upon them at their houses. Thus, without any previous plan, -began the Methodist Society in England,—a company of people associating -together to help each other to work out their own salvation.”<a id="FNanchor_329" href="#Footnote_329" class="fnanchor">[329]</a></p> -</div> - -<p>No doubt the whole of this is strictly true; but there are -other facts to be remembered.</p> - -<p>By the preaching of the two Wesleys and of Whitefield, a -large number of persons in London had been converted; and -most of these had been incorporated in the Moravian bands. -When Wesley went to Bristol, at the end of March, the -work in London devolved, to a great extent, on his brother -Charles. Disputes soon sprung up. On Easter day, Charles -had a conversation with Zinzendorf “about motions, visions, -and dreams, and was confirmed in his dislike to them.” On<span class="pagenum" id="Page_279">[Pg 279]</span> -April 28, Whitefield preached in Islington churchyard; -and, after he had done, Bowers, a Moravian, got up to speak. -Charles Wesley says: “I conjured him not; but he beat me -down, and followed <i>his impulse</i>.” On the 16th of May, a -dispute arose, in the Moravian meeting at Fetter Lane, about -lay preaching. Many were zealous for it; but Whitefield and -Charles Wesley declared against it. In June, another Moravian, -John Shaw, “the self-ordained priest,” as Charles -Wesley calls him, “was brimful of proud wrath and fierceness”; -and two others, Bowers and Bray, whom Whitefield -designated “two grand enthusiasts,” followed Charles to -Blendon, “drunk with the spirit of delusion.” In the Moravian -society, Shaw “pleaded for his spirit of prophecy”; and -charged Charles Wesley “with love of pre-eminence, and with -making his proselytes twofold more the children of the devil -than they were before.” Many misunderstandings and offences -had crept in; and Wesley came from Bristol to put things -right. A humiliation meeting was held at Fetter Lane; and -“we acknowledged,” says Wesley, “our having grieved God -by our divisions; ‘one saying, I am of Paul; another, I am of -Apollos’; by our leaning again to our own works, and trusting -in them, instead of Christ; by our resting in those little -beginnings of sanctification, which it had pleased Him to work -in our souls; and, above all, by blaspheming His work among -us, imputing it either to nature, to the force of imagination -and animal spirits, or even to the delusion of the devil.” -Things seem to have proceeded more smoothly till about -September, when, in the absence of the two Wesleys, “certain -men crept in among them unawares, telling them, that they -had deceived themselves, and had no true faith at all. ‘For,’ -said they, ‘none has any justifying faith, who has ever any -doubt or fear, which you know you have; or who has not a -clean heart, which you know you have not; nor will you ever -have it, till you leave off running to church and sacrament, and -praying, and singing, and reading either the Bible, or any other -book; for you cannot use these things without trusting in them. -Therefore, till you leave them off, you can never have true faith; -you can never till then trust in the blood of Christ.’”<a id="FNanchor_330" href="#Footnote_330" class="fnanchor">[330]</a></p> - -<p><span class="pagenum" id="Page_280">[Pg 280]</span></p> - -<p>This was a serious heresy; and, on November 1, Wesley -hurried up to London to put a check to it. He acknowledges, -that the Moravians still held the grand doctrine of justification -by faith; and that the fruits of faith were “righteousness, -peace and joy in the Holy Ghost.” He testifies, that -they were free from the sins of swearing, theft, gluttony, -drunkenness, and adultery; that they had no diversions but -such as become saints; that they regarded not outward -adorning, and were not slothful in business. He confesses, -that they fed the hungry, and clothed the naked; that their -discipline was scarce inferior to that of the apostolic age; -and, that every one knew and kept his proper place; but, -despite all this, he found them far from perfect.</p> - -<p>On first entering the society, he found Mr. Bray “highly -commending the being still before God; and speaking largely -of the danger that attended the doing of outward works, -and of the folly of people running about to church and -sacrament.”</p> - -<p>On Sunday, November 4, the “society met at seven in the -morning, and continued silent till eight.” In the evening, at -Fetter Lane, “some of the brethren asserted in plain terms: -1. That, till they had true faith, they ought to be still; that -is, to abstain from the means of grace, the Lord’s supper in -particular. 2. That the ordinances are not means of grace, -there being no other means than Christ.”</p> - -<p>Three days later, Wesley had a long conference with Spangenberg, -who substantially avowed the same opinions. At -night, the Fetter Lane society sat an hour without speaking; -and then there followed a warm dispute, to prove that -none ought to receive the Lord’s supper till he had “the full -assurance of faith.” Every day Wesley met with many “who -once knew in whom they had believed, but were now thrown -into idle reasonings, and were filled with doubts and fears. -Many had left off the means of grace, saying they must now -cease from their own works, and must trust in Christ alone; -that they were poor sinners, and had nothing to do but to lie -at His feet.”</p> - -<p>Wesley did his utmost to correct this state of things, and -then, on November 21, went back to Bristol. On his way, -he came to Wycombe, where he unexpectedly met Mr. Gam<span class="pagenum" id="Page_281">[Pg 281]</span>bold -and a Mr. Robson. He writes: “After much consultation -and prayer, we agreed—1. To meet yearly at London -on the eve of Ascension day. 2. To fix then the business to -be done the ensuing year; where, when, and by whom. 3. To -meet quarterly there, as many as can; viz., on the second -Tuesday in July, October, and January. 4. To send a -monthly account to one another, of what God hath done in -each of our stations. 5. To inquire whether Messrs. Hall, -Sympson, Rogers, Ingham, Hutchins, Kinchin, Stonehouse, -Cennick, Oxlee, and Brown will join with us herein. 6. To -consider whether there be any others of our spiritual friends, -who are able and willing so to do.”<a id="FNanchor_331" href="#Footnote_331" class="fnanchor">[331]</a> This arrangement is -important as indicative of Wesley’s purpose at this early -period of his history; but it was never put into execution. -The rupture with the Moravians made it a dead letter.</p> - -<p>Five weeks afterwards, he returned to London with a heavy -heart. “Scarce one in ten of the Moravians retained his first -love; and most of the rest were in the utmost confusion, -biting and devouring one another.” His soul was sick of -their “sublime divinity.” He had a long conversation with -Molther, one of their ministers, and ascertained that the difference -between them was the following:—</p> - -<p>1. The Moravians held that there are no degrees of faith; -and that no man has any degree of it, before he has the full -assurance of faith, the abiding witness of the Spirit, or the -clear perception that Christ dwelleth in him. Wesley dissented -from this.</p> - -<p>2. The Moravians taught that the way to attain faith is to -wait for Christ, and be still: that is, not to use the means of -grace; not to go to church; not to communicate; not to -fast; not to use private prayer; not to read the Scriptures; -not to do temporal good; nor to attempt doing spiritual -good; because it was impossible for a man to use means like -these without trusting in them. Wesley believed just the -opposite.</p> - -<p>3. The Moravians thought that in propagating faith, guile -might be used: (1) By saying what we know will deceive the -hearers, or lead them to think the thing which is not; (2) by<span class="pagenum" id="Page_282">[Pg 282]</span> -describing things a little beyond the truth, in order to their -coming up to it; (3) by speaking as if we meant what we did -not mean. Wesley denounced all this.</p> - -<p>4. The Moravians believed that the fruits of their thus -propagating the faith in England were: (1) Much good had -been done by it; (2) many were unsettled from a false foundation; -(3) many were brought into true stillness; (4) some -were grounded on the true foundation, who were wrong before. -Wesley, on the contrary, thought that very little good, but -much hurt, had been done, by such proceedings.</p> - -<p>This was the state of things when Wesley “began the first -Methodist society in England.” He was dissatisfied with his -old Moravian friends, and well he might. He had been prominent -in the formation of their society at Fetter Lane, on -the 1st of May, 1738; but his hopes and aspirations concerning -it were blighted; and hence he formed another society -of his own. Moravian heresies had, in London at least, -corrupted the Moravian bands; numbers were offended; -these and others repaired to Wesley; Wesley took down -their names, and met them every Thursday evening for -spiritual advice and prayer; success followed; and the -Methodist society was instituted. We must return to this -subject in the next chapter.</p> - -<p>Wesley spent most of the year 1739 in Bristol and the -immediate neighbourhood; but, at different times, he rendered -important service in other places. At Blackheath, he preached -to twelve or fourteen thousand people; and on Kennington -Common to twenty thousand. In Moorfields, he had a congregation -of ten thousand. In Gloucester he preached to -seven thousand;<a id="FNanchor_332" href="#Footnote_332" class="fnanchor">[332]</a> and in Bath, Bradford, and elsewhere, to -great multitudes. He also preached, at least once, in the -mansion of Lady Huntingdon, taking a bold text for such a -fashionable audience: “The cares of the world, and the deceitfulness -of riches, and the desires of other things, choke the -word, and it becometh unfruitful.”</p> - -<p>He also met with some adventures and incidents worth -mentioning. In riding to Rose Green, his horse suddenly fell, -and rolled over and over. A gentleman, at Bradford, who<span class="pagenum" id="Page_283">[Pg 283]</span> -had wished him good luck in the name of the Lord, told -him that his fellow collegians at Oxford always considered -him “a little crack-brained.” In one instance, the pressgang -came when he was in the middle of his sermon, and seized -one of his hearers. While preaching in Turner’s Hall, London, -the floor gave way, but fortunately the vault below was filled -with hogsheads of tobacco, so that the crowded congregation -only sunk a foot or two, and he proceeded without further interruption. -At Oxford, he was grieved to find that none now -visited the workhouse and the prison, and that the Methodist -little school was about to be given up. At Stanley, on a -little green, he preached for two hours amid the darkness -of an October night. At Newport, he addressed “the -most insensible, ill behaved people” he had seen in -Wales; one old man cursing and swearing incessantly, and -taking up a great stone to throw at him. The people of -Wales generally he found as ignorant of gospel truth as the -Cherokee Indians; and asks, “What spirit is he of, who had -rather these poor creatures should perish for lack of knowledge -than that they should be saved, even by the exhortations of -Howel Harris, or an itinerant preacher?” Words these well -worth pondering; for they are added proof, that Wesley, even -as early as 1739, was not opposed to the employment of lay -evangelists.</p> - -<p>The principle upon which Wesley acted was to shrink from -nothing that he judged to be conducive to his being made a -Christian.<a id="FNanchor_333" href="#Footnote_333" class="fnanchor">[333]</a> On this ground he went to Georgia, and to Germany; -and says, “I am ready to go to Abyssinia or China, -or whithersoever it shall please God to call me.” He was -accused of being an enemy of the Church of England; but -maintained that he was not. The doctrines he preached -were the doctrines of the Church, as laid down in her prayers, -articles, and homilies. He allows that there were five points -of difference between him and many of the clergy; but he -contends that <i>they</i>, not <i>he</i>, were unfaithful to the Church. -The points were these:—1. Those from whom he differed -spoke of justification, either as the same thing with sanctification, -or as something consequent upon it. He believed it to<span class="pagenum" id="Page_284">[Pg 284]</span> -be wholly distinct from sanctification, and necessarily antecedent -to it. 2. They spoke of good works as the cause of -justification. He believed the death and righteousness of -Christ to be the whole and sole cause of it. 3. They spoke -of good works as existing previous to justification. He believed -that no good work is possible, previous to justification, -and therefore no good work can be a condition of it; till we -are justified we are ungodly, and incapable of good works; -we are justified by faith alone, faith without works, faith producing -all good works, yet including none. 4. They spoke -of sanctification as if it were an outward thing. He believed -it to be an inward thing,—the life of God in the soul of man; -a participation of the Divine nature; the mind that was in -Christ. 5. They spoke of the new birth as synonymous with -baptism; or, at most, a change from a vicious to a virtuous -life. He believed it to be an entire change of nature, from -the image of the devil, wherein we are born, to the image of -God; a change from earthly and sensual to heavenly and -holy affections. “There is, therefore,” says he, “a wide, -essential, fundamental, irreconcilable difference between us. -If they speak the truth as it is in Jesus, I am found a false -witness before God. But if I teach the way of God in truth, -they are blind leaders of the blind.”<a id="FNanchor_334" href="#Footnote_334" class="fnanchor">[334]</a> He contends that he -“simply described the plain, old religion of the Church of -England, which was now almost everywhere spoken against, -under the new name of Methodism.”<a id="FNanchor_335" href="#Footnote_335" class="fnanchor">[335]</a></p> - -<p>Wesley was a great reader; and some of the most interesting -entries in his Journals are his critiques on books; but, in -1739, he seems to have been too busy preaching to have had -time for reading. The only notice of this kind is the following: -“1739, October 23. In riding to Bradford, I read over -Mr. Law’s book on the new birth. Philosophical, speculative, -precarious; Behmenish, void, and vain! ‘O what a fall is -there!’” This is a harsh reflection upon an old friend; but, -about a year and a half before, there had been the unfortunate -quarrel with William Law, already mentioned. See pp. <a href="#Page_185">185</a>‒8.</p> - -<p>Up to the present, Wesley’s mother had been his chief -counsellor. Immediately after his conversion in May, 1738,<span class="pagenum" id="Page_285">[Pg 285]</span> -he went to Germany, and returned to England in September. -It so happened, that he and his mother had no interview until -nine months after this. Before he went to Herrnhuth, he had -related to her the particulars of his conversion, for which “she -heartily blessed God, who had brought him to so just a way -of thinking.” Meanwhile, however, she had been prejudiced -against him, and had entertained “strange fears concerning -him, being convinced that he had greatly erred from the -faith.” This was not of long continuance. Hence the following -entry in Wesley’s journal:—</p> - -<div class="blockquote"> - -<p>“1739, September 3.—I talked largely with my mother, who told me -that, till a short time since, she had scarce heard such a thing mentioned -as the having God’s Spirit bearing witness with our spirit: much less did -she imagine that this was the common privilege of all true believers. -‘Therefore,’ said she, ‘I never durst ask for it myself. But two or three -weeks ago, while my son Hall was pronouncing these words, in delivering -the cup to me, “The blood of our Lord Jesus Christ which was given for -thee,” the words struck through my heart, and I knew God, for Christ’s -sake, had forgiven me all my sins.‘ -“I asked whether her father (Dr. Annesley) had not the same faith; -and whether she had not heard him preach it to others. She answered, -he had it himself; and declared, a little before his death, that, for more -than forty years, he had no darkness, no fear, no doubt at all of his being -accepted in the Beloved. But that, nevertheless, she did not remember -to have heard him preach, no, not once, explicitly upon it: whence she -supposed he also looked upon it as the peculiar blessing of a few; not as -promised to all the people of God.”<a id="FNanchor_336" href="#Footnote_336" class="fnanchor">[336]</a></p> -</div> - -<p>Ever after this, Susannah Wesley resided chiefly in London, -and attended the ministry of her sons John and Charles. She -heartily embraced their doctrines, and conversed with the -members of their society. Hence the following from one of -her letters to Charles, dated December 27, 1739:—</p> - -<p><span class="pagenum" id="Page_286">[Pg 286]</span></p><div class="blockquote"> - -<p>“Your brother, whom I shall henceforth call <i>Son Wesley</i>, since my -dear Sam is gone home, has just been with me, and much revived my -spirits. Indeed, I have often found that he never speaks in my hearing -without my receiving some spiritual benefit. But his visits are seldom -and short; for which I never blame him, because I know he is well -employed, and, blessed be God, hath great success in his ministry. But, -my dear Charles, still I want either him or you; for, indeed, in the most -literal sense, I am become a little child, and need continual succour. For -these several days, I have had the conversation of many good Christians, -who have refreshed, in some measure, my fainting spirits. I hope we -shall shortly speak face to face. But then, alas! when you come, your -brother leaves me! Yet that is the will of God, in whose blessed service -you are engaged; who has hitherto blessed your labours, and preserved -your persons. That He may continue so to prosper your work, and -protect you both from evil, and give you strength and courage to preach -the true gospel, in opposition to the united powers of evil men and evil -angels, is the hearty prayer of, dear Charles,</p> - -<p class="psig"> -“Your loving mother,<br /> -<span class="smcap">“Susannah Wesley</span>.”<a id="FNanchor_337" href="#Footnote_337" class="fnanchor">[337]</a> -</p> -</div> - -<p>Reference is made in the above extract to the death of -Samuel Wesley, which occurred on November 6, 1739, at the -early age of forty-nine. Up to the very last, he was strongly -opposed to the Methodist movement of his brothers. In a -letter to his mother, written only seventeen days before his -death, he says:—</p> - -<div class="blockquote"> - -<p>“My brothers are now become so notorious, that the world will be -curious to know when and where they were born, what schools bred at, -what colleges of in Oxford, and when matriculated, what degrees they -took, and where, when, and by whom ordained. I wish they may spare -so much time as to vouchsafe a little of their story. For my own part, I -had much rather have them picking straws within the walls, than preaching -in the area of Moorfields.</p> - -<p>“It was with exceeding concern and grief, I heard you had countenanced -a spreading delusion, so far as to be one of Jack’s congregation. -Is it not enough that I am bereft of both my brothers, but must my mother -follow too? I earnestly beseech the Almighty to preserve you from joining -a schism at the close of your life, as you were unfortunately engaged -in one at the beginning of it. It will cost you many a protest, should you -retain your integrity, as I hope to God you will. They boast of you -already as a disciple.</p> - -<p>“They design separation. They are already forbidden all the pulpits -in London; and to preach in that diocese is actual schism. In all likelihood, -it will come to the same all over England, if the bishops have -courage enough. They leave off the liturgy in the fields; and though Mr.<span class="pagenum" id="Page_287">[Pg 287]</span> -Whitefield expresses his value for it, he never once read it to his tatterdemalions -on a common. Their societies are sufficient to dissolve all -other societies but their own. Will any man of common sense, or spirit, -suffer any domestic to be in a band, engaged to relate to five or to ten -people everything, without reserve, that concerns the person’s conscience, -howmuchsoever it may concern the family? Ought any married persons -to be there, unless husband and wife be there together? This is literally -putting asunder whom God hath joined together.</p> - -<p>“As I told Jack, I am not afraid the Church should excommunicate -him (discipline is at too low an ebb), but, that he should excommunicate -the Church. It is pretty near it. Holiness and good works are not so -much as <i>conditions</i> of our acceptance with God. Lovefeasts are introduced, -and extemporary prayers, and expositions of Scripture, which last -are enough to bring in all confusion; nor is it likely they will want any -miracles to support them. He only who ruleth the madness of the people -can stop them from being a formed sect. Ecclesiastical censures have -lost their terrors; thank fanaticism on the one hand, and atheism on the -other. To talk of persecution from thence is mere insult. It is—</p> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent0">“To call the bishop, Grey-beard Goff,</div> - <div class="verse indent0">And make his power as mere a scoff</div> - <div class="verse indent0">As Dagon, when his hands were off.”<a id="FNanchor_338" href="#Footnote_338" class="fnanchor">[338]</a></div> - </div> -</div> -</div></div> - -<p>Sixteen nights after writing the above, Samuel Wesley went -to bed as well as usual. At three next morning, he was seized -with illness, and, four hours afterwards, expired. John Wesley, -at the time, was in London, and Charles in Bristol; but, as -soon as possible, they hastened to Tiverton, where they rejoiced -to hear that, several days before he went hence, God -had given to their brother a calm and full assurance of his -interest in Christ.</p> - -<p>In reviewing the events of the year 1739, it only remains -to notice Wesley’s publications. These were the following:—</p> - -<p>1. “An Abstract of the Life and Death of Mr. Thomas -Halyburton. With recommendatory Epistle by George Whitefield, -and Preface by John Wesley.” Oswald: London. 1739.</p> - -<p>Halyburton was a Scotchman, and was born in 1674. -At the age of twenty-six, he became a Presbyterian minister. -Ten years afterwards, he was appointed Professor of Divinity -in the college of St. Andrews; but almost immediately was -seized with pleurisy, and died in the thirty-seventh year -of his age.</p> - -<p>Wesley’s preface is dated “London, February 9, 1739,”<span class="pagenum" id="Page_288">[Pg 288]</span> -and the book was published within a few weeks afterwards; -for Wesley’s brother Samuel, in a letter bearing date, April -16, 1739, says: “I have got your abridgment of Halyburton; -and, if it please God to allow me life and strength, I shall -demonstrate that the Scot as little deserves preference to -all Christians, as the book to all writings but those you -mention. There are two flagrant falsehoods in the very -first chapter. But your eyes are so fixed upon one point, -that you overlook everything else. You overshoot, but -Whitefield raves.”<a id="FNanchor_339" href="#Footnote_339" class="fnanchor">[339]</a></p> - -<p>Wesley’s abridged Life of Halyburton is a beautifully -written, and most edifying book. Why did Wesley publish -it? There can be but little doubt that his chief reasons -were:—1. Because it contains a living exemplification of real -religion. And 2. Because Halyburton’s struggles, doubts, -fears, and general experience, previous to his finding peace -with God, through faith in Christ, bear a striking resemblance -to the case of Wesley himself. After describing that the -kingdom of God, within us, is holiness and happiness, and -that the way of attaining it is a true and living faith, Wesley, -in his preface, says: “This work of God in the soul of man is -so described in the following treatise, as I have not seen -it in any other, either ancient or modern, in our own or -any other language; so that I cannot but value it, next -to the holy Scripture, above any other human composition, -except only the ‘Christian’s Pattern,’ and the small remains -of Clemens Romanus, Polycarp, and Ignatius.”</p> - -<p>In the same preface, Wesley propounds thus early a -doctrine, which afterwards held a conspicuous place in the -system of truth he taught. In answering the objection, that -“the gospel covenant does not promise entire freedom from -sin,” he writes: “What do you mean by the word sin? Do -you mean those numberless weaknesses and follies, sometimes -improperly termed sins of infirmity? If so, we shall not put -off these but with our bodies. But if you mean, it does not -promise entire freedom from sin, in its proper sense, or from -committing it, this is by no means true, unless the Scripture -be false. Though it is possible a man may be a child of God,<span class="pagenum" id="Page_289">[Pg 289]</span> -who is not fully freed from sin, it does not follow that freedom -from sin is impossible; or that it is not to be expected by -all. It is described by the Holy Ghost as the common -privilege of all.”</p> - -<p>2. Another of Wesley’s publications, in 1739, was entitled: -“Nicodemus; or, a Treatise on the Fear of Man. From the -German of Augustus Herman Francke. Abridged by John -Wesley.” Bristol: S. and F. Farley. 1739.</p> - -<p>The subject of the treatise was peculiarly adapted to -Wesley’s present position; and the whole is written in his -best, nervous, clear, classic style.</p> - -<p>3. Wesley’s third publication was two treatises of ninety-nine -pages, 12mo; the first on Justification by Faith only; the -second on the Sinfulness of Man’s Natural Will, and his utter -inability to do works acceptable to God until he be justified -and born again of the Spirit of God: by Dr. Barnes. “With -Preface, containing some account of the author, extracted -from the Book of Martyrs. By John Wesley.”</p> - -<p>This was another book congenial to Wesley’s present -feelings; inasmuch as it was full of the great doctrine, which -was now the theme of his daily ministry.</p> - -<p>4. Towards the end of 1739,<a id="FNanchor_340" href="#Footnote_340" class="fnanchor">[340]</a> Wesley published his tract, -entitled “The Character of a Methodist.” He states, that the -name of Methodists is not one which they have taken to -themselves, but one fixed upon them by way of reproach, -without their approbation or consent. The tract was written -at the urgent request of numbers of people, who were anxious -to know what were “the principles, practice, and distinguishing -marks of the sect which was everywhere spoken against.” -The distinguishing marks of a Methodist are, not his opinions, -though the Methodists are fundamentally distinguished from -Jews, Turks, and infidels; from Papists; and from Socinians -and Arians: neither are the marks of a Methodist “words -or phrases:” nor “actions, customs, or usages of an indifferent -nature:” nor the laying of the whole stress of religion on -any single part of it. “A Methodist is one who has the love -of God shed abroad in his heart by the Holy Ghost given -unto him; one who loves the Lord his God with all his heart,<span class="pagenum" id="Page_290">[Pg 290]</span> -and with all his soul, and with all his mind, and with all his -strength. He rejoices evermore, prays without ceasing, and -in everything gives thanks. His heart is full of love to all -mankind, and is purified from envy, malice, wrath, and every -unkind or malign affection. His own desire, and the one -design of his life is not to do his own will, but the will of -Him that sent him. He keeps not only some, or most of -God’s commandments, but all, from the least to the greatest. -He follows not the customs of the world; for vice does -not lose its nature through its becoming fashionable. He -fares not sumptuously every day. He cannot lay up treasures -upon earth any more than he can take fire into his bosom. -He cannot adorn himself, on any pretence, with gold or costly -apparel. He cannot join in any diversion that has the least -tendency to vice. He cannot speak evil of his neighbour, -no more than he can tell a lie. He cannot utter unkind, or -idle words. No corrupt communication ever comes out of -his mouth. He does good unto all men; unto neighbours -and strangers, friends and enemies.” “These,” says Wesley, -“are the principles and practices of our sect; these are -the marks of a true Methodist. By these alone do Methodists -desire to be distinguished from other men.”</p> - -<p>Such were Methodists when Methodism was first founded -in 1739. No wonder God was with them, and honoured -them with such success. Is John Wesley’s Character of -a Methodist descriptive of all the Methodists living now? -Would to God it were!</p> - -<p>5. Another of Wesley’s publications, in 1739, was entitled: -“Hymns and Sacred Poems. Published by John Wesley, M.A., -Fellow of Lincoln College, Oxford; and Charles Wesley, -M.A., Student of Christ Church, Oxford.” London: 12mo, -pages 223.</p> - -<p>As this book has recently been reprinted by the Methodist -Conference Office, (“Wesley Poetry,” vol. i.,) a detailed description -of its contents is not necessary. Suffice it to remark, -that, besides the productions of his brother, the volume contains -at least twenty translations from the German by Wesley -himself, and that these are among the finest hymns the -Methodists ever sing. In fact, with a few exceptions, the -hymns of the two Wesleys are the only productions in the<span class="pagenum" id="Page_291">[Pg 291]</span> -book worth having. Many are devout but literary rubbish, -and utterly unworthy of being used in public worship. Some -of the poems are passable; a few are beautiful; but others -might have been left, without any loss to the Christian public, -in the limbo of oblivion. Had the publication consisted only -of John and Charles Wesley’s hymns, it would have been one -of the choicest productions ever printed; as in other things, -so in this, an admixture made it weak.</p> - -<p>6. It may be added, that it was probably in 1739 that -Wesley published an extract of his journal, from his embarking -for Georgia, October 14, 1735, to his return to London, -February 1, 1737; but of this we are not certain, the first -edition being without date.</p> - -<p>The substance of this has been already given, and hence -we pass, at once, to the year 1740.</p> -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> -<p><span class="pagenum" id="Page_292">[Pg 292]</span></p> - -<h3 class="nobreak" id="y1740">1740.</h3> -</div> - - -<div class="sidenote">1740<br /> - -Age 37</div> - -<p class="drop-cap">THE Moravian wranglings brought Wesley to the metropolis -in 1739; and, on the 3rd of January following, -he left his friends, still “subverting one another’s souls by -idle controversies and strife of words;” and came to Bristol -on January 9.</p> - -<p>Here he purposed to remain; but within a month he was -back to London. A young surgeon, of the name of Snowde, -had met in Bristol a man of the name of Ramsey, who in -a state of destitution and distress had applied to Wesley for -relief. Wesley employed him in writing and in keeping -accounts for him, and afterwards in teaching a school instituted -by the Bristol society.<a id="FNanchor_341" href="#Footnote_341" class="fnanchor">[341]</a> Ramsey brought the young -surgeon to hear Wesley preach. Both were rascals, and -availed themselves of an opportunity of stealing £30 that had -been collected towards building Kingswood school. Snowde -went off to London; fell in with his old acquaintance; -committed highway robbery; was arrested, tried, and condemned -to die. While in Newgate, awaiting the execution -of his sentence, he wrote to a friend, adjuring Wesley, “by -the living God,” to come and see him before his death. -Wesley, who had been robbed so sacrilegiously, started off, -on a journey of more than two hundred miles, purposely to -visit the convict thief. He found him apparently penitent, -and having only a week to live. On the day before his -sentence was to be executed, the poor creature wrote:—“I -trust God has forgiven me all my sins, washing them away in -the blood of the Lamb.” Next morning a reprieve was sent, -and, six weeks afterwards, he was ordered for transportation. -Whether Wesley assisted in obtaining the commutation of -his sentence we have no means of knowing;<a id="FNanchor_342" href="#Footnote_342" class="fnanchor">[342]</a> but as soon as<span class="pagenum" id="Page_293">[Pg 293]</span> -the affair was settled he returned to Bristol; where, with the -exception of a brief interval of about a week’s duration, he -continued until the month of June. The rest of the year, -excepting about three weeks, was spent in London.</p> - -<p>In Bristol, the work, in its outward aspects, was greatly -altered. Wesley writes:—“Convictions sink deeper and -deeper; love and joy are more calm, even, and steady.”</p> - -<p>Still there were a few instances similar to those that had -occurred in the previous year. On January 13, while he was -administering the sacrament at the house of a sick person in -Kingswood, a woman “sunk down as dead.” A week after, -she was “filled with the love of God, and with all peace and -joy in believing.” On January 24, after he had preached in -Bristol, another woman caught hold of him, crying:—“I have -sinned beyond forgiveness. I have been cursing you in my -heart, and blaspheming God. I am damned; I know it; I -feel it; I am in hell; I have hell in my heart.” On April 3, -the congregations in Bristol were remarkably visited; and -“the cries of desire, joy, and love were on every side.” Five -weeks after, another phase of excitement was presented. The -people began to laugh; and, though it was a great grief to -them, the laughing spirit was stronger than they were able to -resist. One woman, who was known to be no dissembler, -“sometimes laughed till she was almost strangled; then she -broke out into cursing and blaspheming; then stamped and -struggled with incredible strength, so that four or five could -scarce hold her; then cried out, ‘O eternity, eternity! O -that I had no soul! O that I had never been born!’ At -last, she faintly called on Christ to help her,” and her excitement -ceased. Most of the society were convinced, that those -who laughed had no power to help it; but there were two -exceptions: Elizabeth B—— and Anne H——. At length, -says Wesley, “God suffered Satan to teach them better. -Both of them were suddenly seized in the same manner as -the rest, and laughed whether they would or no, almost<span class="pagenum" id="Page_294">[Pg 294]</span> -without ceasing. Thus they continued for two days, a -spectacle to all; and were then, upon prayer made for them, -delivered in a moment.”</p> - -<p>What are we to think of this? Wesley attributes it to -Satan, and, in confirmation of his opinion, recites an instance -which had occurred in his own history while at Oxford. -According to their custom on Sundays, he and his brother -Charles were walking in the meadows, singing psalms, when -all at once Charles burst into a loud fit of laughter. Wesley -writes:—“I asked him if he was distracted; and began to -be angry. But presently I began to laugh as loud as he; nor -could we possibly refrain, though we were ready to tear -ourselves in pieces. We were forced to go home without -singing another line.”</p> - -<p>Amidst all this, however, there were happy deaths at Bristol. -Margaret Thomas died in the highest triumph of faith, her -will swallowed up in the will of God, and her hope full of -immortality.<a id="FNanchor_343" href="#Footnote_343" class="fnanchor">[343]</a> And one of the Kingswood converts “longed -to be dissolved and to be with Christ;” some of her last -words being, “I know His arms are round me; for His arms -are like the rainbow, they go round heaven and earth.” -These were among the first Methodists that entered heaven; -and, no doubt, it was deaths like theirs which prompted not a -few of the triumphant funereal hymns that gushed so exultingly -from the poetic soul of Wesley’s brother.</p> - -<p>The New Room at Bristol, as the first Methodist meeting-house -was called, was now opened. Wesley expounded and -preached daily, choosing for exposition the Acts of the -Apostles, and for sermons the greatest texts of the New -Testament. He was also one of the most active of -philanthropists. The severity of the frost in January threw -hundreds out of work, and reduced them to a state bordering -on starvation; but Wesley made collections, and fed a -hundred, and sometimes a hundred and fifty, hungry wretches -in a day. He visited Bristol Bridewell, and tried to benefit -and to comfort poor prisoners, till the commanding officer -gave strict orders that neither Wesley nor any of his followers -should in future be admitted, because he and they were all<span class="pagenum" id="Page_295">[Pg 295]</span> -atheists. Of these same Bristol “atheists,” Wesley himself -writes, “They were indeed as little children, not artful, not -wise in their own eyes, not doting on controversy and strife -of words; but truly determined to know nothing save Jesus -Christ, and Him crucified.” Such they were when Wesley -left them at the beginning of the month of June; and such -his brother found them. “O what simplicity,” remarks Charles -Wesley, “is in this childlike people! O that our London -brethren would come to school at Kingswood! These <i>are</i> -what they <i>pretend</i> to be. God knows their poverty; but they -are rich.”<a id="FNanchor_344" href="#Footnote_344" class="fnanchor">[344]</a></p> - -<p>Unfortunately broils generally broke out where Charles was -pastor. This was his affliction, if not his fault. Before June -was ended, he began to “rebuke sharply” some who thought -themselves elect. He also read his journal to the bands “as -an antidote to stillness.” When some of the people cried out, -he “bade them to be quiet.” He reproved Hannah Barrow -before the assembled society at Kingswood; and exercised -discipline upon others. All this might be proper and expedient; -but it was evidently of little use; for, when his -brother returned to Bristol on September 1, his first sermon -was addressed to backsliders. He met with one who had -become wise far above what is written; and another who had -been lifted up with the abundance of joy God had given her, -and had fallen into blasphemies and vain imaginations. -Later in the year, he found many “lame and turned out of -the way.” There were “jealousies and misunderstandings.” -There had been a Kingswood riot, on account of the dearness -of corn. Charles Wesley rushed into the midst of it, and, -finding a number of his converted colliers, who had been -forced to join the disturbers of the public peace, he “gleaned -a few from every company,” and “marched with them singing -to the school,” where they held a two hours’ prayer-meeting, -that God would chain the lion. He had to warn the people -against apostasy. Some could not refrain from railing. John -Cennick, in December, told Wesley that he was not able to -agree with him, because he failed to preach the truth respecting -election. The predestinarians formed themselves into a<span class="pagenum" id="Page_296">[Pg 296]</span> -party, “to have a church within themselves, and to give -themselves the sacrament in bread and water.”<a id="FNanchor_345" href="#Footnote_345" class="fnanchor">[345]</a> So that -when Wesley, on December 26, went to Kingswood, in order -to preach at the usual hour, there was not more than half-a-dozen -of the Kingswood people to hear him, all the others -having become the followers of Calvinistic Cennick.</p> - -<p>There were other troubles in Bristol, in 1740. After several -disturbances in the month of March, the mob, on the 1st of -April, filled the street and court and alleys round the place -where Wesley was expounding, and shouted, cursed, and -swore most fearfully. A number of the rioters were arrested; -and, within a fortnight, one of them had hanged himself; a -second was seized with serious illness, and sent to desire -Wesley’s prayers; and a third came to him, confessing that -he had been hired and made drunk to create disturbance, -but, on coming to the place, found himself deprived of speech -and power.</p> - -<p>Concurrent with this unpleasantness, other parties used their -utmost endeavours to prejudice the mind of Howel Harris, -gleaning up idle stories concerning Wesley, and retailing -them in Wales. “And yet these,” says Wesley, “are good -Christians! these whisperers, talebearers, backbiters, evil -speakers! Just such Christians as murderers or adulterers!” -The curate of Penreul averred, upon his personal knowledge, -that Wesley was a papist. Another man, a popish priest -named Beon, while Wesley was preaching in Bristol, cried -out, “Thou art a hypocrite, a devil, an enemy to the Church. -This is false doctrine. It is not the doctrine of the Church. -It is damnable doctrine. It is the doctrine of devils.” At -Upton, the bells were rung to drown his voice. At Temple -church, the converted colliers, and even Wesley’s brother -Charles, were repelled from the sacramental table, and -threatened with arrest. William Seward, the friend and travelling -companion of George Whitefield, came to Bristol, and -renounced the friendship of the two Wesleys, “in bitter words -of hatred;” and Mr. Tucker preached against them, and condemned -their irregularities in reforming and converting men.</p> - -<p>So much respecting Bristol: let us turn to London. For<span class="pagenum" id="Page_297">[Pg 297]</span> -the first five months, in 1740, Charles Wesley was the pastor of -the London Moravians and Methodists, but conjoined with him -was Philip Henry Molther, who was the Moravian favourite.</p> - -<p>Molther was a native of Alsace, and a divinity student in -the university of Jena. In 1737, he became the private tutor -of Zinzendorf’s only son, and instructed him in French and -music. On the 18th of October, 1739, he arrived in London, -on his way to Pennsylvania. Bohler had left England; and -the society in Fetter Lane was under the care of the two -Wesleys.<a id="FNanchor_346" href="#Footnote_346" class="fnanchor">[346]</a> Being an ordained Moravian minister, the people -were anxious to hear Molther preach. At first, he spoke to -them in Latin, with the help of an interpreter; but shortly -was able to make himself understood in English. He was -not satisfied with the Fetter Lane Moravians, for, says he, -they had “adopted many most extraordinary usages.” The -first time he entered their meeting, he was alarmed and -almost terror stricken at “their sighing and groaning, their -whining and howling, which strange proceeding they called -the demonstration of the Spirit of power.” Molther, however, -soon became extremely popular. Not only was the meeting-house -in Fetter Lane filled with hearers, but the courtyard as -well. Within a fortnight after his arrival, Wesley came from -Bristol, “and the first person he met with was one whom he -had left strong in faith, and zealous of good works; but who -now told him, that Molther had fully convinced her she never -had any faith at all, and had advised her, till she received -faith, to be still, ceasing from outward works.” This was on -November 1; and what followed, to the end of 1739, has -been related already.</p> - -<p>In January, 1740, Molther requested Wesley to furnish him -with a translation of a German hymn; and the magnificent -one beginning, “Now I have found the ground wherein,” was -the result. For this, Molther, in a letter dated January 25, -1740, thanks the translator, and says, “I like it better than -any other hymn I have seen in English.” He then adds:—</p> - -<div class="blockquote"> - -<p>“<span class="smcap">My dear Brother</span>,—I love you with a real love in the wounds of -my Redeemer; and whenever I remember England, and the labourers in -the kingdom of our Saviour therein, you come in my mind; and I can<span class="pagenum" id="Page_298">[Pg 298]</span> -but pray our Lord, that He may open to you the hidden treasures of the -mysteries of the gospel, which, as I have seen by two of your discourses, -you want to know and to experience a little more in its depths. It is a -blessed thing to preach out of that fulness, and by experimental notions -of the blood of Christ. If you seek for this as an empty, poor sinner, it -undoubtedly will be given you, because it is only for such; and when we -cannot reach it with our desires, we may surely believe that our hearts -are not empty vessels. This is a very great and important thing, and a -mystery as well as all other things, unless the Lord hath revealed them -unto us. I wish that our Saviour, for His own sake, may give you an -entire satisfaction in this matter, and fill up your heart with a solid knowledge -of His bloody atonement. My love to your brother Charles and all -your brethren. I am your affectionate and unworthy brother,</p> - -<p class="psig"> -“<span class="smcap">P. H. Molther</span>.”<a id="FNanchor_347" href="#Footnote_347" class="fnanchor">[347]</a> -</p> -</div> - -<p>From this vague and misty epistle, it is evident that the -views of Molther were not entertained by Wesley. For this -we are thankful. Who can tell what is meant by loving a -man “in the wounds of the Redeemer”? and by having the -heart filled “up with a solid knowledge of His bloody atonement”? -With all his imperfections, Wesley had learned to -express his ideas in language much preferable to this.</p> - -<p>Molther remained in the metropolis till about September, -1740, when, instead of proceeding to Pennsylvania as he intended, -he was recalled to Germany. During this ten months‘residence, his diligence was exemplary, but its results disastrous. -In the daytime, he visited from house to house. At -nights, he met the bands, and often preached. James -Hutton, in a letter to Zinzendorf, dated March 14, 1740, -writes:—</p> - -<div class="blockquote"> - -<p>“<span class="smcap">Most beloved Bishop and Brother</span>,—</p> - -<p>“My heart is poor, and I feel continually, that the blood of Christ -will be a great gift, when I can obtain it to overstream my heart.</p> - -<p>“At London, Molther preaches four times a week in English to great -numbers; and, from morning till night, he is engaged in conversing with -the souls, and labouring to bring them into better order. They get a -great confidence towards him, and many of them began to be in great -sorrow when they expected him to be about to go away. I humbly beg -you would leave him with us, some time longer at the least. He continues -very simple, and improves exceedingly in the English language. The souls -are exceedingly thirsty, and hang on his words. He has had many blessings. -The false foundation many had made has been discovered, and now -speedily the one only foundation, Christ Jesus, will be laid in many souls.</p> -</div> - -<p><span class="pagenum" id="Page_299">[Pg 299]</span></p> - -<div class="blockquote"> - -<p>“John Wesley, being resolved to <i>do</i> all things himself, and having told -many souls that they were justified, who have since discovered themselves -to be otherwise, and having mixed the works of the law with the -gospel as <i>means</i> of grace, is at enmity against the Brethren. Envy is not -extinct in him. His heroes falling every day almost into poor sinners, -frightens him; but, at London, the spirit of the Brethren prevails against -him. In a conference lately, where he was speaking that souls ought to -go to church as often as they could, I besought him to be easy and not -disturb himself, and I would go to church as often as he would meet me -there; but he would not insist on it. He seeks occasion against the -Brethren, but I hope he will find none in us. I desired him simply to -keep to his office in the body of Christ, <i>i.e.</i> to awaken souls in preaching, -but not to pretend to lead them to Christ. But he will have the glory of -doing all things. I fear, by-and-by, he will be an open enemy of Christ -and His church. His brother Charles is coming to London, determined -to oppose all such as shall not use the means of grace, after his sense of -them. I am determined to be still. I will let our Saviour govern this -whirlwind. Both John Wesley and Charles are dangerous snares to -many young women. Several are in love with them. I wish they were -married to some good sisters; though I would not give them one of mine, -even if I had many.</p> - -<p>“In Yorkshire, Ingham and W. Delamotte are united to the Brethren. -Some thousand souls are awakened. They are a very simple people. -Some months will be necessary to bring them into order, and Toltschig -will not hurry as we Englishmen do.</p> - -<p>“At Oxford, some good souls at first could not be reconciled with lay -teaching, stillness, etc.; but now some will come to Christ. About six -are in a fine way. Fifty, or thereabouts, come to hear Viney three times -a week, and he gets their hearts more and more. He is poor in spirit, -and gradually returns to first principles.</p> - -<p>“At Bristol, the souls are wholly under C. Wesley, who leads them into -many things, which they will find a difficulty to come out of; for, at -present, I believe, it will not be possible to help them. First their leader -must feel his heart, or the souls must find him out.</p> - -<p>“In Wales, some thousands are stirred up. They are an exceedingly -simple and honest people, but they are taught the Calvinistic scheme. -However, the young man, Howel Harris, who has been the great instrument -in this work, is very teachable and humble, and loves the -Brethren.</p> - -<p>“My father and mother are in the same state, or rather in a worse. -My sister is much worse than ever. But, when grace can be received, -they will be blessed instruments, and bring great glory to Him in whose -heart’s blood I desire to be washed.</p> - -<p>“I am your poor, yet loving brother, and the congregation’s child,</p> - -<p class="psig"> -“<span class="smcap">James Hutton</span>.”<a id="FNanchor_348" href="#Footnote_348" class="fnanchor">[348]</a> -</p> -</div> - -<p><span class="pagenum" id="Page_300">[Pg 300]</span></p> - -<p>This is a long, loose letter; but important, as descriptive of -the Wesleys and of the work of God in general, from the -standpoint of the Moravians. They evidently thought themselves -the prime, if not the only, instruments in the present -great revival; and this, excepting Scotland, Wales, and -Bristol, to a great extent, was true. The work they had -already done and contemplated was marvellous. A curious -letter, dated December, 1739, is published in Doddridge’s -Diary and Correspondence, vol. iii., p. 265, in which Zinzendorf -addresses Doddridge as “the very reverend man, much -beloved in the bowels of the blessed Redeemer, pastor of -Northampton, and vigilant theologian.” Recounting the -triumphs of the gospel, he tells the Northampton pastor that -Switzerland has heard the truth; Greenland resounds with -the gospel; thirty Caffrarians had been baptized; and -a thousand negroes in the West Indies. Savannah, the -Carolinas, Pennsylvania, Berbice, and Surinam were expecting -fruit; ten or fifteen heathen tribes in Virginia were -about to be visited; Ceylon and Lapland had both been -reached; the gospel was being preached in Russia; Wallachia -was succoured; Constantinople was blessed; through the -whole of Germany the churches were preparing for Christ; -and the Brethren were about to go to the East Indies, to -Persian Magi, and to New York savages. All this had been -done within the last twenty years. The Moravians, like -a hive of bees, were all workers. By the grace of God, they -had accomplished wonders; and yet, in London at least, -through false teaching, they were in danger of being wrecked. -The Wesleys tried to keep them right; but, in doing so, -incurred censure instead of receiving thanks. A long extract -from one of James Hutton’s letters has just been given; and -another must be added. He writes:—</p> - -<div class="blockquote"> - -<p>“John Wesley, displeased at not being thought so much of as formerly, -and offended with the easy way of salvation as taught by the Brethren, -publicly spoke against our doctrines in his sermons, and his friends did -the same. In June, 1740, he formed his Foundery society, in opposition -to the one which met at Fetter Lane, and which had become a Moravian -society. Many of our usual hearers consequently left us, especially -the females. We asked his forgiveness, if in anything we had aggrieved -him, but he continued full of wrath, accusing the Brethren that they, -by dwelling exclusively on the doctrine of faith, neglected the law, and<span class="pagenum" id="Page_301">[Pg 301]</span> -zeal for sanctification. In short, he became our declared opponent, -and the two societies of the Brethren and Methodists thenceforward -were separated, and became independent of each other.”<a id="FNanchor_349" href="#Footnote_349" class="fnanchor">[349]</a></p> -</div> - -<p>This is a painful subject; and hitherto, by both Moravian -and Methodist historians, has been touched with a tender -hand; but men have a right to know the foibles and follies of -the good and great, as well as the virtues and victories for -which they have been wreathed with honour. Besides, the -recent publication of the memoirs of James Hutton renders -it requisite that something more should be said respecting -the squabbles of 1740.</p> - -<p>In the extracts just given, Hutton accuses Wesley of telling -men that they were justified when they were not; of envy; -of being at enmity against the Moravians; of being able to -awaken sinners, but not to lead them to the Saviour; of being -a dangerous snare to young females; and of being displeased -at the decline of his popularity, and offended with the -Brethren’s easy method of salvation. Is all this true? Let -us see. The Moravian statements have been given with -the utmost honesty; let the reader take the Methodist statements -on the other side.</p> - -<p>Be it borne in mind, that Wesley was one of the original -members of the Fetter Lane society, founded on the 1st of -May, 1738; whereas Molther was first introduced among them -in the month of October, 1739. Uneasiness and cavils sprung -up immediately after Molther’s arrival; and, before the year -was ended, Wesley had to come twice from Bristol to try -to check germinating evils, and to put wrong things right.</p> - -<p>On New Year’s day, 1740, he writes: “I endeavoured -to explain to our brethren the true, Christian, scriptural -stillness, by largely unfolding these words, ‘Be still, and -know that I am God.’” The day after, he “earnestly besought -them to ‘stand in the old paths.’ They all seemed convinced, -and cried to God to heal their backslidings.” Wesley adds: -“He sent forth such a spirit of peace and love, as we had -not known for many months before.” Next day, January 3, -Wesley set out for Bristol, and returned a month afterwards. -He now found his old friends pleading for “a reservedness<span class="pagenum" id="Page_302">[Pg 302]</span> -and closeness of conversation,” which perplexed him. He -was told that “many of them, not content with leaving off -the ordinances of God themselves, were continually troubling -those that did not, and disputing with them, whether they -would or no.” He “expostulated with them, and besought -them to refrain from perplexing the minds of those who still -waited for God in the ways of His own appointment.”</p> - -<p>Thus he left them on the 3rd of March. Meanwhile, “poor -perverted Mr. Simpson” declared to Charles Wesley, that -no good was to be got by what he called the <i>means of grace</i>, -neither was there any obligation to use them; and that most -of the Brethren had cast them off. Charles, accompanied by -Thomas Maxfield, called on Molther, who talked “against -running after ordinances. They parted as they met, without -prayer or singing; for the time for such exercises was past.” -Maxfield was scandalized, and Charles Wesley foresaw that -a separation was unavoidable. On Easter day, when preaching -at the Foundery, he appealed to the society, and asked, -“Who hath bewitched you, that you should let go your -Saviour, and deny you ever knew Him?” A burst of sorrow -followed; but, on going to Mr. Bowers’, in the evening, to -meet the bands, the door was shut against him; and proceeding -to Mr. Bray’s, the brazier, he was threatened with -expulsion from the Moravian society. The day after, at -Fetter Lane, Simpson reproved him for mentioning himself -in preaching, and for preaching up the ordinances. He -answered, that he should not ask him, or any of the Brethren, -how an ambassador of Christ should preach. He adds: “I -went home, weary, wounded, bruised, and faint, through -the contradiction of sinners; <i>poor</i> sinners, as they call themselves,—these -heady, violent, fierce contenders for stillness. I -could not bear the thought of meeting them again.” Simpson -said, “‘No soul <i>can</i> be washed in the blood of Christ, unless -it first be brought to one in whom Christ is fully formed. -But there are only <i>two such ministers</i> in London, Bell and -Molther.’ Is not this robbing Christ of His glory, and making -His creature <i>necessary</i> to Him in His peculiar work of -salvation? First perish Molther, Bell, and all mankind, and -sink into nothing, that Christ may be all in all. A new -commandment, called ‘<i>stillness</i>,’ has repealed all God’s com<span class="pagenum" id="Page_303">[Pg 303]</span>mandments, -and given a full indulgence to corrupted nature. -The <i>still</i> ones rage against <i>me</i>; for my brother, they <i>say</i>, -had consented to their pulling down the ordinances, and here -come I, and build them up again.”</p> - -<p>During the week, Simpson called upon Charles Wesley, -and “laid down his two postulatums:—1. The ordinances -are not commands. 2. It is impossible to doubt after justification.” -In a society meeting, at the Foundery, he further -stated that “no unjustified person ought to receive the sacrament; -for, doing so, he ate and drank his own damnation;” -and J. Bray declared, that it was “impossible for any one -to be a true Christian out of the Moravian church.”</p> - -<p>Simpson wrote to Wesley wishing him to return to London; -and, on April 23, he came, and found confusion worse confounded -than ever. “Believers,” said Simpson, “are not -subject to ordinances; and unbelievers have nothing to do -with them. They ought to be still; otherwise they will be -unbelievers as long as they live.” Wesley writes: “After a -fruitless dispute of about two hours, I returned home with a -heavy heart. In the evening, our society met; but it was -cold, weary, heartless, dead. I found nothing of brotherly -love among them now; but a harsh, dry, heavy, stupid spirit. -For two hours, they looked one at another, when they looked -up at all, as if one half of them was afraid of the other.” -“The first hour passed in dumb show; the next in trifles not -worth naming.”<a id="FNanchor_350" href="#Footnote_350" class="fnanchor">[350]</a></p> - -<p>The two Wesleys went to Molther, who explicitly affirmed, -that no one has any faith while he has any doubt; and that -none are justified till they are sanctified. He also maintained, -that, until men obtain clean hearts and are justified, they -must refrain from using the means of grace, so called; -but, after that, they are at perfect liberty to use them, or to -use them not, as they deem expedient. They are <i>designed -only</i> for believers; but are not <i>enjoined</i> even upon them.</p> - -<p>Wesley was at his wits’ end; numbers came to him every -day, once full of peace and love, but now plunged into doubts -and fears. Just at this juncture, his brother printed his fine -hymn, of twenty-three stanzas, entitled “The Means of<span class="pagenum" id="Page_304">[Pg 304]</span> -Grace,” and circulated it “as an antidote to stillness.”<a id="FNanchor_351" href="#Footnote_351" class="fnanchor">[351]</a> -“Many,” said Charles, “insist that a part of their Christian -calling is liberty <i>from</i> obeying, not liberty <i>to</i> obey. ‘The -unjustified,’ say they, ‘are <i>to be still</i>; that is, not to search -the Scriptures, not to pray, not to communicate, not to do -good, not to endeavour, not to desire; for it is impossible to -use means, without trusting in them.’ Their practice is agreeable -to their principles. Lazy and proud themselves, bitter -and censorious towards others, they trample upon the ordinances, -and despise the commands of Christ.”</p> - -<p>Wesley preached from the text, “Thou fool, that which thou -sowest is not quickened, except it die;” and “demonstrated to -the society, that the ordinances are both means of grace, and -commands of God.”<a id="FNanchor_352" href="#Footnote_352" class="fnanchor">[352]</a> It was also probably at this period that -he preached his able and discriminating sermon on the same -subject, and which is published in his collected works. He -specifies as the chief <i>means of grace</i>:—1. Prayer. 2. Searching -the Scriptures; which implies reading, hearing, and meditating -thereon. 3. Receiving the Lord’s supper. He allows, -however, that, if these <i>means</i> are used as a kind of <i>commutation</i> -for the religion they were designed to serve, it is difficult -to find words to express the enormous folly and wickedness -of thus keeping Christianity out of the heart by the very -means which were ordained to bring it in. All outward -means whatever, if separate from the Spirit of God, cannot -profit the man using them. They possess no intrinsic power; -and God is equally able to work by any, or by none at all. -Wesley then proceeds to prove from Scripture, that, “all who -desire the grace of God are to wait for it in the means which -He hath ordained; in using, not in laying them aside.” He -likewise answers the following objections:—1. You cannot use -these means without <i>trusting</i> in them. 2. This is seeking -salvation by works. 3. Christ is the only means of grace. -4. The Scripture directs us to <i>wait</i> for salvation. 5. God has -appointed another way—“Stand <i>still</i>, and see the salvation -of God.” Finally, Wesley concludes thus:—“1. Retain a lively<span class="pagenum" id="Page_305">[Pg 305]</span> -sense that God is above all means, and can convey His grace, -either in or out of any of the means which He hath appointed. -2. Be deeply impressed with the fact, that there is no <i>power -nor merit</i> in any of the means. The <i>opus operatum</i>, the mere -work done, profiteth nothing. Do it because God bids it. -3. In and through every outward thing, seek God alone, looking -singly to the <i>power</i> of His Spirit, and the <i>merits</i> of His -Son.” The whole sermon is intensely <i>Wesleyan</i>; full of -keenly defined and powerfully enforced Scripture truths. -Let the reader read it: it will benefit both his head and -heart; and, perused in the light of these painful facts, it -possesses historic interest of great importance. Such a sermon -must have had a powerful influence at such a time, and bold -was the man, who, in the midst of such disputers, had the -fidelity to preach it.</p> - -<p>It was a time of great anxiety. The work in London was -in danger of being wrecked; and, more than that, some of -Wesley’s oldest and most trusted friends, in this afflictive -emergency, proved unfaithful.</p> - -<p>The Rev. George Stonehouse, vicar of Islington, was converted -in 1738, chiefly through the instrumentality of Charles -Wesley, who, for a time, officiated as his curate. Many were -the warm-hearted meetings, held, by the first Methodists, in the -vicar’s house. His affection for the two Wesleys was great; -and, in November 1738, when they were forsaken by all their -friends, and well-nigh penniless, he offered to find them home -and maintenance; and yet, six months afterwards, he yielded -to his churchwardens, and allowed Charles Wesley to be -excluded from his church. Imbibing Molther’s heresies, -Stonehouse sold his living, married the only daughter of Sir -John Crispe, joined the Moravians, and retired to Sherborne, -in the west of England, where he fitted up a place capable of -accommodating five hundred people, in which to hold Moravian -meetings. In 1745, he had a lovefeast, the room being -grandly illuminated with thirty-seven candles adorned with -flowers; and all the sisters present being dressed in German -fashion. Shortly after this, he abandoned the Brethren altogether,<a id="FNanchor_353" href="#Footnote_353" class="fnanchor">[353]</a> -and appears henceforth to have spent his days in<span class="pagenum" id="Page_306">[Pg 306]</span> -inglorious <i>stillness</i>, enjoying the benefits of a <i>quiet</i> religion -and a harmless life.<a id="FNanchor_354" href="#Footnote_354" class="fnanchor">[354]</a></p> - -<p>Wesley sought counsel of his friend Ingham, and received -in reply the following letter, full of piety and mistiness, and -now for the first time published.</p> - -<div class="blockquote"> -<p class="psig"> -“<span class="smcap">Osset</span>, <i>February 20, 1740</i>.<br /> -</p> - -<p>“<span class="smcap">My dear Brother</span>,—You ask, what are the marks of a person that -is justified, but not sealed?</p> - -<p>“I cannot give you any certain, infallible marks. One to whom the -Lord has given the gift of discerning could tell; but without that gift -none else can know surely. However, it may be said, that justified -persons are meek, simple, and childlike; they have doubts and fears; -they are in a wilderness state; and, in this state, they are to be kept <i>still -and quiet</i>, to search more deeply into their hearts, so that they may -become more and more humble. They are likewise to depend wholly -upon Christ; and to be kept from confusion; for, if they come into -confusion, they receive inconceivable damage.</p> - -<p>“On the other hand, if they continue meek, gentle, still,—if they search -into their hearts, and depend on Christ, they will find their hearts to be -sweetly drawn after Him; they will begin to loathe and abhor sin, and to -hunger and thirst after righteousness; they will get strength daily; Christ -will begin to manifest Himself by degrees; the darkness will vanish, and -the day-star will arise in their hearts. Thus they will go on from strength -to strength, till they become strong; and then they will begin to see -things clearly; and so, by degrees, they will come to have the assurance -of faith.</p> - -<p>“You ask whether, in this intermediate state, they are ‘children of -wrath,’ or ‘heirs of the promises’?</p> - -<p>“Without doubt, they are children of God, and in a state of salvation. -A child may be heir to an estate, before it can speak, or know what an -estate is; so we may be heirs of heaven before we know it, or are made -sure of it. However, the assurance of faith is to be sought after. It may -be attained; and it will be, by all who go forward.</p> - -<p>“We must first be deeply humble and poor in spirit. We must have -a fixed and abiding sense of our own weakness and unworthiness, corruption, -sin, and misery. This it is to be a <i>poor sinner</i>.</p> - -<p>“If I were with you, I would explain things more largely; but I am a -novice; I am but a beginner; a babe in Christ. If you go amongst the -Brethren, they are good guides; but, after all, we must be taught of God, -and have experience in our own hearts. May the Spirit of truth lead us -into all truth!</p> - -<p class="psig"> -“I am your poor, unworthy brother,<br /> -<br /> -“<span class="smcap">B. Ingham</span>.<br /> -<br /> -“Rev. John Wesley, at Mr. Bray’s, Brazier,<br /> -in Little Britain, London.”<br /> -</p> -</div> - -<p><span class="pagenum" id="Page_307">[Pg 307]</span></p> - -<p>This is a curious letter, and will help to cast light on -some of the expressions which Wesley himself had used concerning -his own experience. As yet, the Methodists had -much to learn. Meanwhile, Ingham and Howel Harris came -to London. Charles Wesley says, the latter, in his preaching, -proved himself a son of thunder and of consolation. Cavilling, -however, followed. Honest, plain, undesigning James Hutton -“was all tergiversation, and turned into a subtle, close, ambiguous -Loyola;” while Richard Bell, watch-case maker, -seemed to think, that he and Molther and another were all -the church that Christ had in England. A man of the name -of Ridley rendered himself famous by saying, “You may as -well go to hell for praying as for thieving;” and John Browne -asserted, “If we read, the devil reads with us; if we pray, he -prays with us; if we go to church or sacrament, he goes -with us.”<a id="FNanchor_355" href="#Footnote_355" class="fnanchor">[355]</a></p> - -<p>Ingham also, as well as Harris, “honestly withstood the -deluded Brethren; contradicted their favourite errors; and -constrained them to be <i>still</i>.” In the Fetter Lane society, -he bore a noble testimony for the ordinances of God; but -the answer was, “You are blind, and speak of the things you -know not.” Wesley preached a series of sermons—1. On the -delusion, that “weak faith is no faith.” 2. On the bold -affirmation, that there is but one commandment in the New -Testament, namely, “to believe.” 3. On the point, that -Christians are subject to the ordinances of Christ. 4. On -the fact, that a man may be justified without being entirely -sanctified. These discourses were followed by five others, -on reading the Scriptures, prayer, the Lord’s supper, and -good works.</p> - -<p>The result was increased commotion. Some said, “We -believers are no more bound to obey, than the subjects of the -king of England are bound to obey the laws of the king -of France.” Bell declared that, for a man not born of God to -read the Scriptures, pray, or come to the Lord’s table, was -deadly poison. And Wesley, after a short debate, was prohibited -preaching at Fetter Lane.</p> - -<p>This brought matters to a crisis. Wesley had done all<span class="pagenum" id="Page_308">[Pg 308]</span> -he could to correct the growing errors; but Molther was -a greater favourite than Wesley; and the man, who had -founded Fetter Lane society, was now, by Moravian votes, -commanded to go about his business, and to leave the pulpit -to his German superiors.</p> - -<p>The thing had become an intolerable evil; and, at all -hazards, the heresies must be checked. Substantially they -may be reduced to two:—1. That there are no degrees of -faith; or, in other words, that there is no justifying faith -where there is any doubt or fear; or, in other words (for -we feel it difficult to gripe such an abortive dogma), no man -believes and is justified, unless, in the full sense of the -expression, he is sanctified, and is possessed of a clean heart. -2. That to search the Scriptures, to pray, or to communicate, -before we have faith, is to seek salvation by works; and such -works must be laid aside before faith can be received.</p> - -<p>This is not the place to confute such errors. Suffice it -to say, that, before half-a-dozen years had passed, the London -Moravians dropped the very doctrines, for opposing which -Wesley was expelled from preaching in Fetter Lane. Their -<i>stillness</i> was declared to mean, that “man cannot attain to -salvation by his own wisdom, strength, righteousness, goodness, -merits, or works. When he applies for it, he must cast -away all dependence upon everything of his own, and, trusting -only to the mercy of God, through the merits of Christ, he -must thus <i>quietly wait</i> for God’s salvation.”<a id="FNanchor_356" href="#Footnote_356" class="fnanchor">[356]</a> This is a -doctrine to which Wesley raised no objection; but it was -not the doctrine of Molther, Browne, Bell, Bray, and Bowers, -in 1740. Then as to the doctrine concerning degrees in faith, -it is right to add, that such a dogma was never taught by the -general authorities of the Moravian <i>church</i>; but it was taught -by Spangenberg, Molther, Stonehouse, and other Moravians -in London,<a id="FNanchor_357" href="#Footnote_357" class="fnanchor">[357]</a> the result being the disastrous confusion to which -we are now adverting. Indeed, it is a notable fact, that, only -two months after the Fetter Lane disruption, Wesley himself -clears the Moravian <i>church</i> from the aspersion, that it held -such heresies. They were the spawn of foolish fanatics, -who regarded themselves Moravians, but were hardly worthy<span class="pagenum" id="Page_309">[Pg 309]</span> -of the name. On September 29, 1740, Wesley having stated -what the errors were, observes:—“In flat opposition to this, -I assert: 1. That a man may have a degree of justifying -faith, before he is wholly freed from all doubt and fear; -and before he has, in the full, proper sense, a new, a clean -heart. 2. That a man may use the ordinances of God, -the Lord’s supper in particular, before he has such a faith as -excludes all doubt and fear, and implies a new, a clean heart. -3. I further assert, that I learned this, not only from the -English, but also from the Moravian church; and I hereby -openly and earnestly call upon that church, and upon Count -Zinzendorf in particular, to correct me, and explain themselves, -if I have misunderstood or misrepresented them.” -Wesley thus puts the blame on the right shoulders. It was -not the Moravian <i>church</i>, but a few of its foolish ministers -and members, at Fetter Lane, that circulated these heresies.</p> - -<p>What was the result? If the Fetter Lane society did not -exclude Wesley from their membership, they, on the 16th -of July, expelled him from their pulpit; and hence, four days -afterwards, he went with Mr. Seward to their lovefeast, -and, at its conclusion, read a paper stating the errors into -which they had fallen, and concluding thus:—“I believe these -assertions to be flatly contrary to the word of God. I have -warned you hereof again and again, and besought you to -turn back to the ‘law and the testimony.’ I have borne with -you long, hoping you would turn. But, as I find you more -and more confirmed in the error of your ways, nothing now -remains, but that I should give you up to God. You that are -of the same judgment, follow me.”</p> - -<p>Without saying more, he then silently withdrew, eighteen -or nineteen of the society following him.</p> - -<p>Two days afterwards, he received a letter from one of -the Brethren in Germany, advising him and his brother to -deliver up the “instruction of poor souls” to the Moravians; -“for you,” adds the writer, “only instruct them in such errors, -that they will be damned at last. St. Peter justly describes -you, who ‘have eyes full of adultery, and cannot cease from -sin;’ and take upon you to guide unstable souls, and lead -them in the way of damnation.”</p> - -<p>The day following, the seceding society, numbering about<span class="pagenum" id="Page_310">[Pg 310]</span> -twenty-five men and fifty women, met for the first time, at -the Foundery, instead of at Fetter Lane; and so the Methodist -society was founded on July 23, 1740.</p> - -<p>A fortnight later, Wesley, “a presbyter of the church of -God in England,” wrote a long letter “to the church of -God at Herrnhuth,” in which he states, that, though some -of the Moravians had pronounced him “a child of the devil -and a servant of corruption,” yet, he was now taking the -liberty of speaking freely and plainly concerning things in -the Moravian church which he deemed unscriptural. He -enumerates the heresies which have been so often mentioned. -He tells them, that a Moravian preacher, in his public expounding, -said: “As many go to hell by praying as by -thieving.” Another had said, “I knew a man who received -a great gift while leaning over the back of a chair; but -kneeling down to give God thanks, he lost it immediately -through doing so.” He charges the Moravians with exalting -themselves and despising others, and declares, that he scarce -ever heard a Moravian owning his church or himself to be -wrong in anything. They spoke of their church as if it were -infallible, and some of them set it up as the judge of all the -earth, of all persons and of all doctrines, and maintained that -there were no true Christians out of it. Like the modern -Mystics, they mixed much of man’s wisdom with the wisdom -of God, and philosophised on almost every part of the plain -religion of the Bible. They talked much against mixing -nature with grace, and against mimicking the power of the -Holy Ghost. They cautioned the brethren against animal -joy, against natural love of one another, and against selfish -love of God. “My brethren,” concludes Wesley, “whether -ye will hear, or whether ye will forbear, I have now delivered -my own soul. And this I have chosen to do in an artless -manner, that if anything should come home to your hearts, -the effect might evidently flow, not from the wisdom of man, -but from the power of God.”</p> - -<p>On September 1, Charles Wesley wrote to Whitefield in -America, as follows:—</p> - -<div class="blockquote"> - -<p>“The great work goes forward, maugre all the opposition of earth and -hell. The most violent opposers of all are our own brethren of Fetter -Lane, that were. We have gathered up between twenty and thirty from<span class="pagenum" id="Page_311">[Pg 311]</span> -the wreck, and transplanted them to the Foundery. The remnant has -taken root downward, and borne fruit upwards. A little one is become a -thousand. They grow in grace, particularly in humility, and in the -knowledge of our Lord Jesus. Innumerable have been the devices to -scatter this little flock. The roaring lion is turned a <i>still</i> lion, and makes -havoc of the church by means of our spiritual brethren. They are -indefatigable in bringing us off from our ‘carnal ordinances,’ and speak -with such wisdom from beneath, that, if it were possible, they would -deceive the very elect. The Quakers, they say, are exactly right; and, -indeed, the principles of the one naturally lead to the other. For instance, -take our poor friend Morgan. One week he and his wife were at J. Bray’s, -under the teaching of the <i>still</i> brethren. Soon after, he turned Quaker, -and is now a celebrated preacher among them. All these things shall -be for the furtherance of the gospel.”<a id="FNanchor_358" href="#Footnote_358" class="fnanchor">[358]</a></p> -</div> - -<p>Whitefield’s reply to this is unknown; but on November -24 he wrote as follows to James Hutton:—</p> - -<div class="blockquote"> - -<p>“I have lately conversed closely with Peter Bohler. Alas! we differ -widely in many respects; therefore, to avoid disputations and jealousies -on both sides, it is best to carry on the work of God apart. The divisions -among the Brethren sometimes grieve, but do not surprise me. How can -it be otherwise, when teachers do not think and speak the same things? -God grant we may keep up a cordial, undissembled love towards each -other, notwithstanding our different opinions. O, how I long for heaven! -Surely, there will be no divisions, no strife there, except who shall sing -with most affection to the Lamb that sitteth upon the throne. Dear -James, there I hope to meet thee.”<a id="FNanchor_359" href="#Footnote_359" class="fnanchor">[359]</a></p> -</div> - -<p>Here, for the present, we leave the London Moravians. -We say, for the present, for unfortunately we shall have to -recur to them.</p> - -<p>The year 1740 was a year of troubles. A month previous -to the Fetter Lane secession, a man of the name of Acourt -bitterly complained, that he had been refused admission to the -society-meeting, by order of Charles Wesley, because he differed -from the Wesleys in opinion. “What opinion do you -mean?” asked Wesley. He answered, “That of election. I -hold, a certain number is elected from eternity; and these -must and shall be saved; and the rest of mankind must and -shall be damned; and many of your society hold the same.” -Here we have another bone of contention.</p> - -<p>Up to the time of Whitefield’s visit to America, he and the<span class="pagenum" id="Page_312">[Pg 312]</span> -Wesleys had laboured in union and harmony, without entering -into the discussion of particular opinions; but now, across the -Atlantic, Whitefield became acquainted with a number of -godly Calvinistic ministers, who recommended to him the -writings of the puritan divines, which he read with great -avidity, and, as a consequence, soon embraced their sentiments. -Secrecy was no part of Whitefield’s mental or moral -nature. With the utmost frankness, he wrote to Wesley, informing -him of his new opinions.<a id="FNanchor_360" href="#Footnote_360" class="fnanchor">[360]</a></p> - -<p>Wesley was the son of parents who held the doctrines of -election and reprobation in abhorrence. While at college, he -had thoroughly sifted the subject for himself, and, in letters to -his mother, expressed his views in the strongest language. -Whitefield, on the contrary, was no theologian. His heart -was one of the largest that ever throbbed in human bosom; -but his logical faculties were small. When he read the -Calvinistic theory, he was not conversant with the arguments -against it; and hence, with his characteristic impulsiveness, he -adopted a creed, which far more powerful minds than his had -not been able to defend. Southey remarks, with great truthfulness, -that, “at the commencement of his career, Wesley -was of a pugnacious spirit, the effect of his sincerity, his ardour, -and his confidence.” No wonder then that these two devoted -friends were soon at variance.</p> - -<p>One of Whitefield’s letters, dated June 25, 1739, has been -already given. The following is another, hitherto unpublished, -written a week later:—</p> - -<div class="blockquote"> -<p class="psig"> -“<span class="smcap">Gloucester</span>, <i>July 2, 1739</i>.<br /> -</p> - -<p>“<span class="smcap">Honoured Sir</span>,—I confess my spirit has been of late sharpened on -account of some of your proceedings; my heart has been quite broken -within me. I have been grieved from my soul, knowing what a dilemma -I am reduced to. How shall I tell the Dissenters I do not approve of -their doctrines, without wronging my own soul? How shall I tell them I -do, without contradicting my honoured friend, whom I desire to love as -my own soul? Lord, for Thy infinite mercy’s sake, direct me so to act, as -neither to injure myself nor my friend! Is it true, honoured sir, that -brother Stock is excluded the society because he holds predestination? -If so, is it right? Would Jesus Christ have done so? Is this to act -with a catholic spirit? Is it true, honoured sir, that the house at Kingswood -is intended hereafter for the brethren to dwell in, as at Herrnhuth?<span class="pagenum" id="Page_313">[Pg 313]</span> -Is this answering the primitive design of that building? Did the Moravians -live together till they were obliged by persecution? Does the -scheme at Islington succeed? As for brother Cennick’s expounding, I -know not what to say. Brother Watkin I think no way qualified for -any such thing.</p> - -<p>“Dear, honoured sir, if you have any regard for the peace of the church, -keep in your sermon on predestination. But you have cast a lot. Oh! -my heart, in the midst of my body, is like melted wax. The Lord direct -us all! Honoured sir, indeed, I desire you all the success you can wish -for. May you increase, though I decrease! I would willingly wash your -feet. God is with us mightily. I have just now written to the bishop. -Oh, wrestle, wrestle, honoured sir, in prayer, that not the least alienation -of affection may be between you, honoured sir, and your obedient son and -servant in Christ,</p> - -<p class="psig"> -“<span class="smcap">George Whitefield</span>.<br /> -<br /> -“To the Rev. Mr. John Wesley, at Mrs. Grevil’s,<br /> -a grocer, in Wine Street, Bristol.”<br /> -</p> -</div> - -<p>This was within three months from the time when Wesley, -at Whitefield’s request, began his career of out-door preaching -at Bristol. Two months later, Whitefield was, a second time, -on his way to America. Wesley wrote to him, opposing the -doctrine of election, and also enforcing the doctrine, that, -though Christians can never be freed from “those numberless -weaknesses and follies, sometimes improperly termed sins of -infirmity,” yet it is the privilege of all to be saved “entirely -from sin in its proper sense, and from committing it.”<a id="FNanchor_361" href="#Footnote_361" class="fnanchor">[361]</a></p> - -<p>In reply, Whitefield wrote as follows:—</p> - -<div class="blockquote"> -<p class="psig"> -“<span class="smcap">Savannah</span>, <i>March 26, 1740</i>.<br /> -</p> - -<p>“<span class="smcap">My honoured Friend and Brother</span>,—For once hearken to a child, -who is willing to wash your feet. I beseech you, by the mercies of God -in Christ Jesus our Lord, if you would have my love confirmed towards -you, write no more to me about misrepresentations wherein we differ. To -the best of my knowledge, at present, no sin has <i>dominion</i> over me; yet -I feel the strugglings of indwelling sin day by day. I can, therefore, by -no means, come into your interpretation of the passage mentioned in your -letter, and as explained in your preface to Mr. Halyburton. If possible, -I am ten thousand times more convinced of the doctrine of <i>election</i>, and -the <i>final</i> perseverance of those that are truly in Christ, than when I saw -you last. You think otherwise. Why then should we dispute, when -there is no probability of convincing? Will it not, in the end, destroy -brotherly love, and insensibly take from us that cordial union and sweetness -of soul, which I pray God may always subsist between us? How -glad would the enemies of the Lord be to see us divided! How many<span class="pagenum" id="Page_314">[Pg 314]</span> -would rejoice, should I join and make a party against you! How would -the cause of our common Master suffer by our raising disputes about -particular points of doctrines! <i>Honoured sir</i>, let us offer salvation freely -to all by the blood of Jesus; and whatever light God has communicated -to us, let us freely communicate to others. I have lately read the life of -Luther, and think it in nowise to his honour, that the last part of his life -was so much taken up in disputing with Zuinglius and others, who, in all -probability, equally loved the Lord Jesus, notwithstanding they might -differ from him in other points. Let this, dear sir, be a caution to us. I -hope it will to me; for, provoke me to it as much as you please, I intend -not to enter the lists of controversy with you on the points wherein we -differ. Only, I pray to God, that the more you <i>judge me</i>, the more I may -<i>love you</i>, and learn to desire no one’s approbation, but that of my Lord -and Master Jesus Christ.”<a id="FNanchor_362" href="#Footnote_362" class="fnanchor">[362]</a></p> -</div> - -<p>Two months after this, Whitefield wrote again:—</p> - -<div class="blockquote"> -<p class="psig"> -“<span class="smcap">Cape Lopen</span>, <i>May 24, 1740</i>.<br /> -</p> - -<p>“<span class="smcap">Honoured Sir</span>,—I cannot entertain prejudices against your conduct -and principles any longer, without informing you. The more I examine -the writings of the most experienced men, and the experiences of the most -established Christians, the more I differ from your notion about not committing -sin, and your denying the doctrines of election and final perseverance -of the saints. I dread coming to England, unless you are resolved -to oppose these truths with less warmth than when I was there last. I -dread your coming over to America, because the work of God is carried -on here (and that in a most glorious manner), by doctrines quite opposite -to those you hold. Here are thousands of God’s children, who will not -be persuaded out of the privileges purchased for them by the blood of -Jesus. There are many worthy experienced ministers, who would oppose -your principles to the utmost. God direct me what to do! Sometimes, -I think it best to stay here, where we all think and speak the same thing. -The work goes on without divisions, and with more success, because all -employed in it are of one mind. I write not this, honoured sir, from heat -of spirit, but out of love. At present, I think you are entirely inconsistent -with yourself, and, therefore, do not blame me, if I do not approve all -you say. God Himself teaches my friends the doctrine of election. -Sister H—— hath lately been convinced of it; and, if I mistake not, dear -and honoured Mr. Wesley hereafter will be convinced also. Perhaps I -may never see you again, till we meet in judgment; then, if not -before, you will know, that sovereign, distinguishing, irresistible grace -brought you to heaven. Then will you know, that God loved you with an -everlasting love; and therefore with lovingkindness did He draw you. -Honoured sir, farewell!”<a id="FNanchor_363" href="#Footnote_363" class="fnanchor">[363]</a></p> -</div> - -<p>A fortnight later, on the 7th of June, Whitefield, writing to -James Hutton, says:—</p> - -<p><span class="pagenum" id="Page_315">[Pg 315]</span></p> - -<div class="blockquote"> - -<p>“For Christ’s sake, desire dear brother Wesley to avoid disputing with -me. I think I had rather die, than see a division between us; and yet -how can we walk together, if we oppose each other?”<a id="FNanchor_364" href="#Footnote_364" class="fnanchor">[364]</a></p> -</div> - -<p>He wrote again to Wesley as follows:—</p> - -<div class="blockquote"> -<p class="psig"> -“<span class="smcap">Savannah</span>, <i>June 25, 1740</i>.<br /> -</p> - -<p>“<span class="smcap">My honoured Friend and Brother</span>,—For Christ’s sake, if -possible, never speak against election in your sermons. No one can say, -that I ever mentioned it in public discourses, whatever my private sentiments -may be. For Christ’s sake, let us not be divided amongst ourselves. -Nothing will so much prevent a division as your being silent on -this head. I am glad to hear, that you speak up for an attendance on -the means of grace, and do not encourage persons who run, I am persuaded, -before they are called. The work of God will suffer by such -imprudence.”<a id="FNanchor_365" href="#Footnote_365" class="fnanchor">[365]</a></p> -</div> - -<p>On the 16th of July, Howel Harris wrote to Wesley:—</p> - -<div class="blockquote"> - -<p>“<span class="smcap">Dear Brother John</span>,—Reports are circulated that you hold <i>no -faith</i> without a full and constant assurance, and, that there is no state of -salvation without being wholly set at liberty in the fullest sense of perfection. -It is also said, that I am carried away by the same stream, and, -that many of the little ones are afraid to come near me. Letters have -likewise informed me, that, the night you left London, you turned a -brother out of the society, and charged all to beware of him, purely -because he held the doctrine of election. My dear brother, do not act in -the stiff, uncharitable spirit which you condemn in others. If you exclude -him from the society and from the fraternity of the Methodists, for such a -cause, you must exclude brother Whitefield, brother Seward, and myself. -I hope I shall contend with my last breath and blood, that it is owing to -special, distinguishing, and irresistible grace, that those that are saved -are saved. O that you would not touch on this subject till God enlighten -you! My dear brother, being a public person, you grieve God’s people -by your opposition to electing love; and many poor souls believe your -doctrine simply because you hold it. All this arises from the prejudices -of your education, your books, your companions, and the remains of your -carnal reason. The more I write, the more I love you. I am sure you -are one of God’s elect, and, that you act honestly according to the light -you have.”<a id="FNanchor_366" href="#Footnote_366" class="fnanchor">[366]</a></p> -</div> - -<p>On the 9th of August, Wesley addressed Whitefield as -follows:—</p> - -<div class="blockquote"> - -<p>“<span class="smcap">My dear Brother</span>,—I thank you for yours of May the 24th. The -case is quite plain. There are bigots both for predestination and against -it. God is sending a message to those on either side. But neither will<span class="pagenum" id="Page_316">[Pg 316]</span> -receive it, unless from one who is of their own opinion. Therefore, for a -time, you are suffered to be of one opinion, and I of another. But when -His time is come, God will do what man cannot, namely, make us both -of one mind. Then persecution will flame out, and it will be seen whether -we count our lives dear unto ourselves, so that we may finish our course -with joy. I am, my dearest brother, ever yours,</p> - -<p class="psig"> -“<span class="smcap">John Wesley</span>.”<a id="FNanchor_367" href="#Footnote_367" class="fnanchor">[367]</a><br /> -</p> -</div> - -<p>In the same month, Whitefield wrote to Wesley:—</p> - -<div class="blockquote"> -<p class="psig"> -“<span class="smcap">Charlestown</span>, <i>August 25, 1740</i>.<br /> -</p> - -<p>“<span class="smcap">My dear and honoured Sir</span>,—Give me leave, with all humility, to -exhort you not to be strenuous in opposing the doctrines of election and -final perseverance; when, by your own confession, you have not the -witness of the Spirit within yourself, and consequently are not a proper -judge. I remember brother E—— told me one day, that he was convinced -of the perseverance of saints. I told him, you were not. He -replied, but ‘he will be convinced when he has got the Spirit himself.’ -Perhaps the doctrines of election and of final perseverance have been -abused; but, notwithstanding, they are children’s bread, and ought not to -be withheld from them, supposing they are always mentioned with proper -cautions against the abuse of them. I write not this to enter into disputation. -I cannot bear the thought of opposing you; but how can I avoid -it, if you go about, as your brother Charles once said, to drive John Calvin -out of Bristol. Alas! I never read anything that Calvin wrote. My -doctrines I had from Christ and His apostles. I was taught them of God; -and as God was pleased to send me out first, and to enlighten me first, so, -I think, He still continues to do it. I find, there is a disputing among you -about election and perfection. I pray God to put a stop to it; for what -good end will it answer? I wish I knew your principles fully. If you -were to write oftener, and more frankly, it might have a better effect than -silence and reserve.”<a id="FNanchor_368" href="#Footnote_368" class="fnanchor">[368]</a></p> -</div> - -<p>A month later he wrote again as follows:—</p> - -<div class="blockquote"> -<p class="psig"> -“<span class="smcap">Boston</span>, <i>September 25, 1740</i>.<br /> -</p> - -<p>“<span class="smcap">Honoured Sir</span>,—I am sorry to hear, by many letters, that you seem -to own a <i>sinless perfection</i> in this life attainable. I think I cannot answer -you better, than a venerable minister in these parts answered a Quaker: -‘Bring me a man that hath really arrived to this, and I will pay his expenses, -let him come from where he will.’ I know not what you may think, -but I do not expect to say indwelling sin is destroyed in me, till I bow my -head and give up the ghost. There must be some Amalekites left in the -Israelites’ land to keep his soul in action, to keep him humble, and to -drive him continually to Jesus Christ for pardon. I know many abuse this -doctrine, and perhaps wilfully indulge sin, or do not aspire after holiness, -because no man is perfect in this life. But what of that? Must I assert,<span class="pagenum" id="Page_317">[Pg 317]</span> -therefore, doctrines contrary to the gospel? God forbid! Besides, dear -sir, what a fond conceit is it to cry up <i>perfection</i>, and yet cry down the -doctrine of <i>final perseverance</i>. But this, and many other absurdities, you -will run into, because you will not own <i>election</i>. And you will not own -<i>election</i>, because you cannot own it without believing the doctrine of -<i>reprobation</i>. What then is there in <i>reprobation</i> so horrid? I see no -blasphemy in holding that doctrine, if rightly explained. If God might -have passed by all, He may pass by some. Judge whether it is not a -greater blasphemy to say, ‘Christ died for souls now in hell.’ Surely, dear -sir, you do not believe there will be a general gaol <i>delivery</i> of damned -souls hereafter. O that you would study the covenant of grace! But I -have done. If you think so meanly of Bunyan and the puritan writers, I -do not wonder that you think me wrong. I find your sermon has had its -expected success. It has set the nation a disputing. You will have -enough to do now to answer pamphlets. Two I have already seen. O -that you would be more cautious in casting lots! O that you would not -be too rash and precipitant! If you go on thus, honoured sir, how can I -concur with you? It is impossible. I must speak what I know. About -spring you may expect to see,</p> - -<p class="psig"> -“Ever, ever yours in Christ,<br /> -“<span class="smcap">George Whitefield</span>.”<a id="FNanchor_369" href="#Footnote_369" class="fnanchor">[369]</a><br /> -</p> -</div> - -<p>Wesley’s sermon was already published. Let us look at it. -It was preached at Bristol; and, in some respects, was the -most important sermon that he ever issued. It led, as we -shall shortly see, to the division which Whitefield so devoutly -deprecates; and also to the organisation of Lady Huntingdon’s -Connexion, and to the founding of the Calvinistic -Methodists in Wales; and, finally, culminated in the fierce -controversy of 1770, and the publication of Fletcher’s -unequalled “Checks;” which so effectually silenced the -Calvinian heresy, that its voice has scarce been heard from -that time to this. Viewed in such a light, the difference -between Wesley and Whitefield was really one of the greatest -events in the history of Wesley and even of the religion of -the age.</p> - -<p>Wesley’s sermon, entitled “Free Grace,” was founded upon -Romans viii. 32, and was printed as a 12mo pamphlet in -twenty-four pages. Annexed to it was Charles Wesley’s -remarkable “Hymn on Universal Redemption,” consisting of -thirty-six stanzas of four lines each.<a id="FNanchor_370" href="#Footnote_370" class="fnanchor">[370]</a> It is also a noteworthy<span class="pagenum" id="Page_318">[Pg 318]</span> -fact, that, notwithstanding its importance, it was never included -by Wesley in any collected edition of his sermons; -and, in his own edition of his works, it is placed among his -controversial writings. There is likewise a brief address to -the reader, as follows:—</p> - -<div class="blockquote"> - -<p>“Nothing but the strongest conviction, not only that what is here -advanced is ‘the truth as it is in Jesus,’ but also that I am indispensably -obliged to declare this truth to all the world, could have induced me -openly to oppose the sentiments of those whom I esteem for their works’ sake; -at whose feet may I be found in the day of the Lord Jesus!</p> - -<p>“Should any believe it his duty to reply hereto, I have only one request -to make,—let whatsoever you do be done in charity, in love, and in -the spirit of meekness. Let your very disputing show, that you have -‘put on, as the elect of God, bowels of mercies, gentleness, longsuffering,’ -that even according to this time it may be said, ‘See how these Christians -love one another.’”</p> -</div> - -<p>Having laid down the principle that God’s “free grace is -free in all, and free for all,” Wesley proceeds, with great acuteness, -to define the doctrine of predestination; namely, “Free -grace in all is not free for all, but only for those whom God -hath ordained to life. The greater part of mankind God -hath ordained to death; and it is not free for them. Them -God hateth; and therefore, before they were born, decreed -they should die eternally. And this He absolutely decreed, -because it was His sovereign will. Accordingly, they are born -for this, to be destroyed body and soul in hell. And they -grow up under the irrevocable curse of God, without any -possibility of redemption; for what grace God gives, He gives -only for this, to increase, not prevent, their damnation.”</p> - -<p>Having effectually answered the objections of well meaning -people, who, startled at a doctrine so spectral, say, “This is -not the predestination which I hold, I hold only the election -of grace,” he sums up as follows:—</p> - -<div class="blockquote"> - -<p>“Though you use softer words than some, you mean the selfsame -thing; and God’s decree concerning the election of grace, according to -your account of it, amounts to neither more nor less than what others -call, ‘God’s decree of reprobation.’ Call it therefore by whatever name -you please, ‘election, preterition, predestination, or reprobation,’ it comes -in the end to the same thing. The sense of all is plainly this,—by virtue -of an eternal, unchangeable, irresistible decree of God, one part of mankind -are infallibly saved, and the rest infallibly damned; it being impos<span class="pagenum" id="Page_319">[Pg 319]</span>sible -that any of the former should be damned, or that any of the latter -should be saved.”</p> -</div> - -<p>This presents the doctrine in all its naked, hideous -deformity; but it is fair, and no Calvinian dexterity can -make it otherwise.</p> - -<p>Wesley then proceeds to state the objections to such -a doctrine:—</p> - -<p>1. It renders all preaching vain; for preaching is needless -to them that are elected; for they, whether with it or without -it, will infallibly be saved. And it is useless to them that are -not elected; for they, whether with preaching or without, -will infallibly be damned.</p> - -<p>2. It directly tends to destroy that holiness which is the -end of all the ordinances of God; for it wholly takes away -those first motives to follow after holiness, so frequently proposed -in Scripture, the hope of future reward and fear of -punishment, the hope of heaven and fear of hell.</p> - -<p>3. It directly tends to destroy several particular branches -of holiness; for it naturally tends to inspire, or increase, a -sharpness of temper, which is quite contrary to the meekness -of Christ, and leads a man to treat with contempt, or coldness, -those whom he supposes to be outcasts from God.</p> - -<p>4. It tends to destroy the comfort of religion.</p> - -<p>5. It directly tends to destroy our zeal for good works; for -what avails it to relieve the wants of those who are just dropping -into eternal fire!</p> - -<p>6. It has a direct and manifest tendency to overthrow the -whole Christian revelation; for it makes it unnecessary.</p> - -<p>7. It makes the Christian revelation contradict itself; for -it is grounded on such an interpretation of some texts as -flatly contradicts all the other texts, and indeed the whole -scope and tenour of Scripture.</p> - -<p>8. It is full of blasphemy; for it represents our blessed -Lord as a hypocrite and dissembler, in saying one thing and -meaning another,—in pretending a love which He had not; it -also represents the most holy God as more false, more cruel, -and more unjust than the devil; for, in point of fact, it says -that God has condemned millions of souls to everlasting fire -for continuing in sin, which, for want of the grace He gives -them not, they are unable to avoid.</p> - -<p><span class="pagenum" id="Page_320">[Pg 320]</span></p> - -<p>Wesley sums up the whole thus:—</p> - -<div class="blockquote"> - -<p>“This is the blasphemy clearly contained in <i>the horrible decree</i> of predestination. -And here I fix my foot. On this I join issue with every -asserter of it. You represent God as worse than the devil. But you say, -you will prove it by Scripture. Hold! what will you prove by Scripture? -that God is worse than the devil? It cannot be. Whatever that Scripture -proves, it never can prove this; whatever its true meaning be, this -cannot be its true meaning. Do you ask, ‘What is its true meaning -then?’ If I say, ‘I know not,’ you have gained nothing; for there are -many scriptures, the true sense whereof neither you nor I shall know till -death is swallowed up in victory. But this I know, better it were to say -it had no sense at all, than to say it had such a sense as this.”</p> -</div> - -<p>In Whitefield’s letter, already given, and dated September -25, 1740, he states that already he had seen two pamphlets -published against Wesley’s sermon. One of these probably -was the following: “Free Grace Indeed! A Letter to the -Reverend Mr. John Wesley, relating to his sermon against -absolute election, published under the title of Free Grace. -London: 1740. Price sixpence.”</p> - -<p>In a subsequent advertisement, Wesley writes, “Whereas -a pamphlet, entitled, ‘Free Grace Indeed!’ has been published -against this sermon, this is to inform the publisher that I -cannot answer his tract till he appears to be more in earnest; -for I dare not speak of ‘the deep things of God’ in the spirit -of a prizefighter or a stageplayer.”</p> - -<p>With great respect for Wesley, we feel bound to say, that -this is not worthy of him. The pamphlet referred to is before -us, and is written with great ability, earnestness, and good -temper. Wesley was not bound to answer it; but he had -no right thus to brand it.</p> - -<p>About the same time, another pamphlet was published, -on the other side, entitled, “The Controversy concerning -Free-will and Predestination; in a Letter to a Friend. -Recommended to Mr. Whitefield and his followers.” 8vo, -pages 36. As the controversy continued, it waxed -warmer. Here Whitefield is spoken of as a man of -“heated imagination, and full of himself”; “very hot, -very self-sufficient, and impatient of contradiction”; “dogmatical -and dictatorial” in his way of speaking, and wont -to finish his oracular deliverances “with his assuming -air, <i>Dixi</i>.”</p> - -<p><span class="pagenum" id="Page_321">[Pg 321]</span></p> - -<p>The pamphlet concludes with a verse which contains the -pith of the whole production:—</p> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent0">“Why is this <i>wrangling world</i> thus <i>tossed</i> and <i>torn</i>?</div> - <div class="verse indent0"><i>Free-grace</i>, Free-will, are both together born;</div> - <div class="verse indent0">If God’s free grace rule <i>in</i>, and <i>over</i> me,</div> - <div class="verse indent0">His will is mine, and so my will is <i>free</i>.”</div> - </div> -</div> -</div> - -<p>In the month of October, Howel Harris took up the question, -and wrote to Wesley, telling him that preaching electing -love brings glory to God, and benefit and consolation to the -soul. He adds: “Oh, when will the time come when we shall -all agree? Till then, may the Lord enable us to bear with -one another! We must, before we can be united, be truly -simple, made really humble and open to conviction, willing -to give up any expression that is not scriptural, dead to our -names and characters, and sweetly inclined towards each -other. I hope we have, in some measure, drank of the same -Spirit, that we fight the same enemies, and are under the -same crown and kingdom. We travel the same narrow road, -and love the same Jesus. We are soon to be before the same -throne, and employed in the same work of praise to all eternity. -While, then, we are on the road, and meet with so many -enemies, let us love one another. And if we really carry on -the same cause, let us not weaken each other’s hands.”<a id="FNanchor_371" href="#Footnote_371" class="fnanchor">[371]</a></p> - -<p>In another letter, addressed to John Cennick, and dated -October 27, Harris writes in less temperate language:—</p> - -<div class="blockquote"> - -<p>“<span class="smcap">Dear Brother</span>,—Brother Seward tells me of his dividing with -brother Charles Wesley. He seems clear in his conviction, that God -would have him do so. I have been long waiting to see if brother John -and Charles should receive further light, or be silent and not oppose -election and perseverance; but, finding no hope of this, I begin to be -staggered how to act towards them. I plainly see that we preach two -gospels. My dear brother, deal faithfully with brother John and -Charles. If you like, you may read this letter to them. We are free in -Wales from the hellish infection; but some are tainted when they come -to Bristol.”<a id="FNanchor_372" href="#Footnote_372" class="fnanchor">[372]</a></p> -</div> - -<p>In November, Whitefield wrote to Wesley as follows:—</p> - -<div class="blockquote"> -<p class="psig"> -“<span class="smcap">Philadelphia</span>, <i>November 9, 1740</i>.<br /> -</p> - -<p>“<span class="smcap">Dear and honoured Sir</span>,—I received yours, dated March 11, -this afternoon. Oh that we were of one mind! for I am persuaded<span class="pagenum" id="Page_322">[Pg 322]</span> -you greatly err. You have set a mark you will never arrive at, till you -come to glory. O dear sir, many of God’s children are grieved at your -principles. Oh that God may give you a sight of His free, sovereign, and -electing love! But no more of this. Why will you compel me to write -thus? Why will you dispute? I am willing to go with you to prison, -and to death; but I am not willing to oppose you. Dear, dear sir, study -the covenant of grace, that you may be consistent with yourself. Oh -build up, but do not lead into error, the souls once committed to the -charge of your affectionate, unworthy brother and servant, in the loving -Jesus,</p> - -<p class="psig"> -“<span class="smcap">G. Whitefield</span>.”<a id="FNanchor_373" href="#Footnote_373" class="fnanchor">[373]</a><br /> -</p> -</div> - -<p>A fortnight later he wrote again to Wesley:—</p> - -<div class="blockquote"> -<p class="psig"> -“<span class="smcap">Bohemia, Maryland</span>, <i>November 24, 1740</i>.<br /> -</p> - -<p>“<span class="smcap">Dear and honoured Sir</span>,—Last night brother G—— brought me -your two kind letters. Oh that there may be harmony, and very intimate -union between us! Yet, it cannot be, since you hold <i>universal redemption</i>. -The devil rages in London. He begins now to triumph indeed. -The children of God are disunited among themselves. My dear brother, -for Christ’s sake, avoid all disputation. Do not oblige me to preach -against you; I had rather die. Be gentle towards the——. They -will get great advantage over you, if they discover any irregular warmth -in your temper. I cannot for my soul unite with the <i>Moravian Brethren</i>. -Honoured sir, adieu!</p> - -<p class="psig"> -“Yours eternally in Christ Jesus,<br /> -“<span class="smcap">George Whitefield</span>.”<a id="FNanchor_374" href="#Footnote_374" class="fnanchor">[374]</a><br /> -</p> -</div> - -<p>Just at this time, Wesley was expounding Romans ix. at -Bristol, where Calvinism was becoming rampant in the society. -Charles Wesley writes: “Anne Ayling and Anne Davis could -not refrain from railing. John Cennick never offered to stop -them. Alas, we have set the wolf to keep the sheep! God -gave me great moderation toward him, who, for many months, -has been undermining our doctrine and authority.”<a id="FNanchor_375" href="#Footnote_375" class="fnanchor">[375]</a></p> - -<p>The difference was continued by Whitefield writing his -“Letter to the Reverend Mr. John Wesley; in answer to -his sermon, entitled ‘Free Grace’;” with the motto attached, -“When Peter was come to Antioch, I withstood him to the -face, because he was to be blamed.”</p> - -<p>The “Letter” is dated, “Bethesda, in Georgia, December -24, 1740.” After reiterating his reluctance to write against -Wesley, he proceeds to state, that he now did so at the re<span class="pagenum" id="Page_323">[Pg 323]</span>quest -of a great number of persons, who had been benefited -by his ministry. He accuses Wesley of having propagated -the doctrine of universal redemption, both in public and -private, by preaching and printing, ever since before his last -departure for America. He says that Wesley, while at -Bristol, received a letter, charging him with not preaching -the gospel, because he did not preach election. Upon this, -he drew a lot; the answer was, “<i>preach and print</i>;” and, -accordingly, he preached and printed against election. At -Whitefield’s desire, he deferred publishing the sermon until -after Whitefield started for America, when he sent it out. -Whitefield asserts, that, if any one wished to prove the doctrine -of election and of final perseverance, he could hardly -wish for a text more fit for his purpose than that (Romans -viii. 32) which Wesley had chosen to disprove it. He charges -him with giving an “equivocal definition of the word <i>grace</i>,” -and a “false definition of the word <i>free</i>;” and adds: “I -frankly acknowledge, I believe the doctrine of reprobation, -in this view, that God intends to give saving grace, through -Jesus Christ, only to a certain number; and that the rest of -mankind, after the fall of Adam, being justly left of God to -continue in sin, will at last suffer that eternal death, which -is its proper wages.” In reply to Wesley, he argues that, -because preachers know not who are elect, and who reprobate, -they are bound to preach promiscuously to all; that holiness -is made a mark of election by all who preach it; that the -seventeenth article of the English Church asserts, that the -doctrine of “predestination and election in Christ is full of -unspeakable comfort to godly persons;” that dooming millions -to everlasting burnings is not an act of injustice, because -God, for the sin of Adam, might justly have thus doomed -all; that God’s absolute purpose of saving His chosen does -not preclude the necessity of the gospel revelation, or the -use of any of the means through which He has determined -the decree shall take effect; that the doctrine of election does -not make the Bible contradict itself, for though it asserts, -that “the Lord is loving to every man, and His mercy is -over all His works,” the reference is to His <i>general</i>, not His -<i>saving</i> mercy; that it is unjust to charge the doctrine of -reprobation with blasphemy; and that, on the other hand,<span class="pagenum" id="Page_324">[Pg 324]</span> -the doctrine of universal redemption, as set forth by Wesley, -“is really the highest reproach upon the dignity of the Son -of God, and the merit of His blood;” and Whitefield challenges -Wesley to make good the assertion, “that Christ died -for them that perish,” without holding, as Peter Bohler had -lately confessed in a letter, “that all the damned souls would -hereafter be brought out of hell;” for “how can all be universally -redeemed, if all are not finally saved?”</p> - -<p>In conclusion, he writes:—</p> - -<div class="blockquote"> - -<p>“Dear sir, for Jesus Christ’s sake, consider how you dishonour -God by denying election. You plainly make man’s salvation depend not -on God’s <i>free grace</i>, but on man’s <i>free will</i>. Dear, dear sir, give yourself -to reading. Study the covenant of grace. Down with your carnal -reasoning. Be a little child; and then, instead of pawning your salvation, -as you have done in a late hymn-book, if the doctrine of <i>universal -redemption</i> be not true; instead of talking of <i>sinless perfection</i>, as you -have done in the preface to that hymn-book; and instead of making -man’s salvation to depend on his own <i>free will</i>, as you have in this -sermon, you will compose a hymn in praise of sovereign, distinguishing -love; you will caution believers against striving to work a perfection out -of their own hearts, and will print another sermon the reverse of this, and -entitle it ‘Free Grace <i>Indeed</i>’—free, because not free to all; but free, -because God may withhold or give it to whom and when He pleases.”<a id="FNanchor_376" href="#Footnote_376" class="fnanchor">[376]</a></p> -</div> - -<p>About three weeks after the date of this letter, Whitefield -set sail for England, bringing his manuscript with him. On -his arrival in London, in March, 1741, he submitted it to -Charles Wesley, who returned it to the author, endorsed -with the words: “Put up again thy sword into its place.” -The pamphlet, however, was published; and Whitefield gave -Wesley notice, that he was resolved publicly to preach against -him and his brother wherever he went. Wesley complained -to Whitefield—1. That it was imprudent to publish his letter, -because it was only putting weapons into the hands of those -who hated them. 2. That, if he really was constrained to -bear his testimony on the subject, he might have done it -by issuing a treatise without ever calling Wesley’s name -in question. 3. That what he had published was a mere -burlesque upon an answer. 4. That he had said enough, -however, of what was wholly foreign to the question, to make<span class="pagenum" id="Page_325">[Pg 325]</span> -an open, and probably irreparable, breach between them. -Wesley added:—</p> - -<div class="blockquote"> - -<p>“You rank all the maintainers of <i>universal redemption</i> with Socinians. -Alas, my brother! Do you not know even this, that Socinians allow -no redemption at all? that Socinus himself speaks thus, ‘<i>Tota -redemptio nostra per Christum metaphora</i>’? How easy were it for me -to hit many other palpable blots, in what you call an answer to my -sermon! And how, above measure, contemptible would you then appear -to all impartial men, either of sense or learning! But, I assure you, -my hand shall not be upon you. The Lord be judge between me and -thee! The general tenour, both of my public and private exhortations, -when I touch thereon at all, as even my enemies know, if they would -testify, is ‘Spare the young man, even Absalom, for my sake!’”<a id="FNanchor_377" href="#Footnote_377" class="fnanchor">[377]</a></p> -</div> - -<p>David and Jonathan were divided. An immediate schism -followed. Wesley writes:—“In March, 1741, Mr. Whitefield, -being returned to England, entirely separated from Mr. Wesley -and his friends, because he did not hold the decrees. Here -was the first breach, which warm men persuaded Mr. Whitefield -to make merely for a difference of opinion. Those who -believed universal redemption had no desire to separate; but -those who held particular redemption would not hear of any -accommodation, being determined to have no fellowship with -men that were ‘in such dangerous errors.’ So there were -now two sorts of Methodists: those for particular, and those -for general, redemption.”<a id="FNanchor_378" href="#Footnote_378" class="fnanchor">[378]</a></p> - -<p>Here, for the present, we leave the subject; and turn to -other matters.</p> - -<p>In 1740, as in 1739, the pamphlets published against -Methodism were many and malignant. One was entitled: -“The important Doctrines of Original Sin, Justification by -Faith, and Regeneration, clearly stated and vindicated from the -misrepresentations of the Methodists. By Thomas Whiston, -A.B.” London: 1740. Pp. 70. Mr. Whiston is unknown -to fame. Wesley never noticed him; and, though his production -is now before us, an analysis of its contents would -weary the reader without instructing him.</p> - -<p>Another was, “The Quakers and Methodists compared. -By the Rev. Zachary Grey, LL.D., Rector of Houghton -Conquest, in Bedfordshire,”—the laborious author of more<span class="pagenum" id="Page_326">[Pg 326]</span> -than thirty different publications, a man of great ingenuity -and research, but an acrimonious polemic, who died at -Ampthill, in 1766.<a id="FNanchor_379" href="#Footnote_379" class="fnanchor">[379]</a></p> - -<p>It is a curious fact, that Whitefield was far more violently -attacked than the Wesleys were. “Aquila Smyth, a layman -of the Church of England,” accuses him of having published -two letters against Archbishop Tillotson, “in the spirit of -pride, envy, and malice;” and of having “detracted the most -valuable works of other men, in order to aggrandize himself, -and gain credit for his own weak, impudent, and wicked -performances.” His “behaviour exposes him to the scorn of -every reader;” and his “consummate impudence” is unequalled -in the Christian world. There “is a juggle between -him and Wesley to deceive their followers, and to prevent -an inquiry into their corrupt and abominable doctrine;” and, -finally, after calling him “a brainsick enthusiast,” Smyth -declares, that Whitefield has taken up five thousand acres in -America, under the pretence of educating and maintaining -such negroes as may be sent to him; but really because he -hopes to realise from the transaction a more plentiful fortune -than he could have gained in England by five thousand years -of preaching.</p> - -<p>So much for the spleen of Aquila Smyth. In the <i>Weekly -Miscellany</i>, edited by Mr. Hooker, there appeared, in several -successive numbers, fictitious dialogues between Whitefield -and a country clergyman, the object of which was to make -Whitefield contemptible; and the whole were finished with a -promise from the editor, that he would abridge, for the benefit -of his subscribers, the history of the Anabaptists, and would -show that there is a near resemblance between them and -their descendants, the Methodists.</p> - -<p>The Rev. Alexander Garden, the Bishop of London’s commissary -at Charlestown, in America, published a series of -six letters on justification by faith and works, in which he -accused Whitefield of “self contradiction,” of “arrogant and -wicked slander,” and of being “so full of zeal that he had no -room for charity.” He contemptuously speaks of Whitefield’s -“apparent shuffles,” “miserable distinctions,” “mob harangues,”<span class="pagenum" id="Page_327">[Pg 327]</span> -and “false and poisoned insinuations.” Whitefield “deceives -the people, and has no talent at proving anything”; he is “a -hare-brained solifidian, and runs about a mouthing”; he -has “kindled a fire of slander and defamation, which no devil -in hell, nor jesuit on earth, will ever make an effort to extinguish, -but will fagot and foment it with all their might”; -“he dispenses to the populace in a vehicle of cant terms, -without sense or meaning”; and “in a mountebank way, he -fancies himself a young David, and that he has slain Goliath.”</p> - -<p>Whitefield was again severely handled “by a presbyter of -the Church of England,” in an able pamphlet of forty-four -pages, entitled “A modest and serious Defence of the Author -of the Whole Duty of Man, from the false charges and gross -misrepresentations of Mr. Whitefield, and the Methodists his -adherents”; but this was a castigation which Whitefield -merited, for his ill judged and unneeded letter, published in -the <i>Daily Advertiser</i> of July 3, 1740.</p> - -<p>The most violent attack of all was in an octavo pamphlet -of eighty-five pages, with the title, “The Expounder Expounded, -by R——ph J——ps——n, of the Inner Temple, -Esq.” London. Some parts of this disgraceful production -are too filthy to be noticed; they must be passed in silence. -In other parts, Whitefield, for publishing his journal, is -charged with “saddling the world with one of the grossest -absurdities and impositions, that folly or impudence could -invent”; “his book is nothing but a continued account of -his intimate union and correspondence with the devil”; and -he himself may be seen “upon the hills and house-tops, like -another Æolus, belching out his divine vapours to the -multitude, to the great ease of himself, and emolument of -his auditors.” “Charles Wesley lent him books at Oxford, -which threw his understanding off the hinges, and rendered -him <i>enthusiastically</i> crazy”; at college he “deemed a lousy -pate <i>humility</i>, foul linen was <i>heavenly contemplation</i>, woollen -gloves were <i>grace</i>, a patched gown was <i>justification by faith</i>, -and dirty shoes meant a <i>walk with God</i>. In short, with him, -religion consisted wholly in <i>nastiness</i>, and heaven was -easiest attacked from a <i>dunghill</i>.” These are the mildest -specimens we have been able to select from this cesspool of a -perverted intellect and a polluted heart.</p> - -<p><span class="pagenum" id="Page_328">[Pg 328]</span></p> - -<p>Another pamphlet, published in 1740, and consisting of -eighty-four pages, was entitled “The Imposture of Methodism -displayed; in a letter to the inhabitants of the parish of -Dewsbury. Occasioned by the rise of a certain modern sect -of enthusiasts, called Methodists. By William Bowman, M. A., -vicar of Dewsbury and Aldbrough in Yorkshire, and chaplain -to the Right Honourable Charles, Earl of Hoptoun.” As -yet, neither the Wesleys nor Whitefield had been in Yorkshire; -but Ingham and William Delamotte were there, and had -been the means of converting a large number of the almost -heathenised inhabitants of the west riding. The reverend -vicar tells his parishioners, that “an impious spirit of enthusiasm -and superstition has crept in among them, and threatens -a total ruin of all religion and virtue.” He himself has been -“an eye-witness of this monstrous madness, and religious -frenzy, which, like a rapid torrent, bears down everything -beautiful before it, and introduces nothing but a confused and -ridiculous medley of nonsense and inconsistency.” It was -matter of thankfulness, “that the contagion, at present, was -pretty much confined to the dregs and refuse of the people,—the -weak, unsteady mob, always fond of innovation, and -never pleased but with variety;” but, then, the mob was so -numerous in the west of Yorkshire, that the danger was -greater than was apprehended. The author declines to determine -whether “these modern visionaries, like the Quakers, -are a sect hatched and fashioned in a seminary of Jesuits; -or whether, like the German Anabaptists, they are a set of -crazy, distempered fanatics;” but certain it is, that their -“enthusiasm is patched and made up of a thousand incoherencies -and absurdities, picked and collected from the -vilest errors and most pestilent follies, of every heresy upon -earth.” “Their teachers inculcate, that they are Divinely -and supernaturally inspired by the Holy Ghost, to declare -the will of God to mankind; and, yet, they are cheats and -impostors, and their pretended sanctity nothing but a trick -and a delusion.” They had been allowed to use the pulpits -of the Church, “till, by their flights and buffooneries, they had -made the church more like a bear-garden than the house of -prayer; and the rostrum nothing else but the trumpet of sedition, -heresy, blasphemy, and everything destructive to religion<span class="pagenum" id="Page_329">[Pg 329]</span> -and good manners.” It was high time for the clergy to put -an end to their “pulpits being let out, as a stage, for mountebanks -and jack-puddings to play their tricks upon, and from -thence to propagate their impostures and delusions.” “These -mad devotionalists held, that it is lawful and expedient for -mere laymen, for women, and the meanest and most ignorant -mechanics, to minister in the church of Christ, to preach, and -expound the word of God, and to offer up the prayers of the -congregation in the public assemblies.” They also taught, that -“the new birth consists in an absolute and entire freedom -from all kind of sin whatsoever;” and likewise “denounced -eternal death and damnation on all who cannot conform to -their ridiculous ideas.” “Whilst adopting to themselves the -reputation of being the chief favourites of heaven, the confidants -and imparters of its secrets, and the dispensers of its -frowns and favours, they were really furious disciples of antichrist, -reverend scavengers of scandal, and filthy pests and -plagues of mankind.” Such are specimens of the meek language -used by the reverend vicar of Dewsbury.</p> - -<p>We have already noticed one production of the fiery and -furious Joseph Trapp, D.D., published in 1739. The publication -of that produced others, in 1740. One was entitled, -“The true Spirit of the Methodists, and their Allies, fully laid -open; in an answer to six of the seven pamphlets, lately -published against Dr. Trapp’s sermons upon being ‘Righteous -over much’”: pp. 98. The anonymous author says, that one -of these six pamphlets is full of “false quotations, lies, and -slanders,” and concludes with “an ungodly jumble of railing -and praying.” The Methodists are branded as “crack-brained -enthusiasts and profane hypocrites.” “The criterions of -modern saintship are the most unchristian malice, lying, -slander, railing, and cursing.” Whitefield is pronounced “impious -and ignorant.” The “false doctrines and blasphemies -of the Methodists, their field assemblies and conventicles in -houses, are contrary to the laws of God and man, of church -and state, and are tending to the ruin of both.”</p> - -<p>Another pamphlet, of 127 pages, was by Dr. Trapp himself, -and entitled, “A Reply to Mr. Law’s earnest and serious -Answer (as it is called) to Dr. Trapp’s discourse on being -righteous over much.” The reverend doctor, as inflam<span class="pagenum" id="Page_330">[Pg 330]</span>mable -as ever, pronounces the Methodists “a new sect of -enthusiasts, or hypocrites, or both; whose doctrines and practices -tend to the destruction of souls, are a scandal to -Christianity, and expose it to the scoffs of libertines, infidels, -and atheists.” This is not an unfair specimen of the whole -127 pages. William Law, however, was far too stout an -antagonist to be silenced by Dr. Trapp. His “Serious Answer” -to Trapp’s sermons, and his “Animadversions” on -Trapp’s reply, whilst written in the highest style of Christian -courtesy, are witheringly severe. They may be found in -Wesley’s collected publications, edit. 1772, vol. vi.</p> - -<p>Another doughty anti-Methodistic champion was the celebrated -Dr. Daniel Waterland, chaplain in ordinary to his -majesty, canon of Windsor, archdeacon of Middlesex, and -vicar of Twickenham; one of the greatest controversialists of -the age, who died at the end of the year of which we are -writing, and whose collected works have since been published -in eleven octavo volumes.</p> - -<p>A few months before his death, Waterland preached two -sermons, first at Twickenham, and next at Windsor, on -regeneration, which, without mentioning the Methodists, -were undeniably meant to serve as an antidote to the doctrines -they preached. These he published in the form of -an octavo pamphlet of fifty-six pages, accompanied by a -mass of notes in Latin, Greek, and English, from all sorts -of authors. The title of the pamphlet is, “Regeneration -Stated and Explained, according to Scripture and Antiquity, -in a Discourse on Titus iii. 4, 5, 6;” and its subject may be -inferred from the following definition:—“The new birth, in -the general, means a spiritual change, wrought upon any -person by the Holy Spirit, in the use of baptism; whereby -he is translated from his natural state in Adam, to a spiritual -state in Christ.” Written from such a standpoint, the pamphlet -of course was a tacit condemnation of the doctrines of -the Methodists. It is immensely learned, but far from luminous; -full of talent, but likewise full of error; exceedingly -elaborate, but, to an equal extent, bewildering.</p> - -<p>We shall mention only one other attack on Methodism and -the Methodists made at this period. This was a pamphlet of -fifty-five pages, with the title, “The Trial of Mr. Whitefield’s<span class="pagenum" id="Page_331">[Pg 331]</span> -Spirit, in some remarks upon his fourth Journal.” The -author makes himself merry with the discovery, that this -new sect of enthusiasts, by taking to themselves the name of -<i>Methodist</i>, have unintentionally stigmatised themselves with -a designation which is branded in Scripture as evil. “The -word Μεθοδεια, or Methodism, is only used twice throughout -the New Testament (Ephesians iv. 14, and vi. 11), and in -both places denotes that cunning craftiness whereby evil men, -or evil spirits, lie in wait to deceive.” It is alleged that -Wesley, Whitefield, and their followers, “have taken an appellation, -perhaps through a judicial inadvertence, which the -Spirit of God has peculiarly appropriated to the adversary of -mankind, and to those who are leagued with him in enmity -to the interests of righteousness and true holiness.” This -was an ingenious hit; the writer, however, forgetting or misstating -the fact, that the name of Methodists was not self-assumed, -but imposed by others. “Μεθοδευσαι δε εστι το απατησαι—to - be a Methodist, says St. Chrysostom, is to be -beguiled.” And, from this, the author wishes the inference -to be deduced, that, because the new sect of enthusiasts were -called Methodists, they were all beguiled, and, of course, -Wesley and Whitefield were the great beguilers. The remainder -of the pamphlet is a critique on Whitefield’s Journals, -which, it must be admitted, were unguardedly expressed, -and which, before being printed, ought to have been revised -by a kindred spirit, possessed of a soberer judgment than -Whitefield had.</p> - -<p>The Methodist persecutions of 1740 were chiefly of a -literary kind. It is true that Charles Wesley met with a -rough reception at Bengeworth, where Henry Seward called -him “a scoundrel and a rascal”; directed the mob to “take -him away and duck him”; and actually seized him by the -nose and wrung it. This was bad enough, but the treatment -of John Cennick and his friends was even worse. While he was -preaching at Upton, in Gloucestershire, the mob assembled -with a horn, a drum, and a number of brass pans, and made -a most horrid hubbub; the brass pans being also used in -beating the people’s heads. A man likewise put a cat into a -cage, and brought a pack of hounds to make them bark at -it. Another fellow and his wife, who kept an alehouse at<span class="pagenum" id="Page_332">[Pg 332]</span> -Hannam, rode through the congregation, thrashing the people -with their whips, and trampling them beneath their horses’ hoofs. Little children collected dust, which their upgrown -patrons cast upon Cennick, who was also struck violently on -the nose, and became a target at which to hurl dead dogs -and stones.<a id="FNanchor_380" href="#Footnote_380" class="fnanchor">[380]</a> But even violent and contemptuous treatment -like this was not near so painful as the scurrilous attacks -encountered through the press. In this way, the persecution -of the Methodists was something more than a localised -outburst of spleen and hate; for, in all sorts of squibs, -they were gibbeted, and exposed to ridicule, throughout the -kingdom.</p> - -<p>Wesley’s trials were not trifles; but, in the midst of all, -he bravely pursued the path of duty; and, after the final -separation from his foolish, fanatical friends at Fetter Lane, -his labours in London were attended with considerable success. -On August 11, while forty or fifty were praying and -giving thanks at the Foundery, two persons began to cry to -God with a loud and bitter cry, and soon found peace. Five -days after, a woman, at Long Lane, fell down and continued -in violent agonies for an hour. In September, a great number -of men forced their way into the Foundery, and began to -speak big, swelling words; but, “immediately after, the -hammer of the word brake the rocks in pieces.” A smuggler -rushed in and cursed vehemently; but, when Wesley finished -preaching, the man declared, before the congregation, that, -henceforth, he would abandon smuggling and give God his -heart.</p> - -<p>Wesley’s efforts to do good were various. In London, he -induced his friends to contribute the clothing they could -spare, and distributed it among the poor of the Foundery -society. In Bristol, besides visiting numbers of people “ill -of the spotted fever,” he took into his Broadmead meeting-house -twelve of the poorest people he could find, who were -out of work; and, to save them at once from want and from -idleness, employed them for four months in carding and -spinning cotton.</p> - -<p>Wesley concluded this eventful year at Bristol, by holding<span class="pagenum" id="Page_333">[Pg 333]</span> -a watchnight meeting, proposed by James Rogers, a Kingswood -collier, noted among his neighbours for his playing on -the violin, but who, being awakened under the ministry of -Charles Wesley, went home, burnt his fiddle, and told his -wife that he meant to be a Methodist. To his death, James -was faithful, and, besides many other important services, -was the first Methodist preacher that preached at Stroud in -Gloucestershire.<a id="FNanchor_381" href="#Footnote_381" class="fnanchor">[381]</a></p> - -<p>This was the first watchnight meeting among the Methodists. -The people met at half-past eight; the house was -filled from end to end; and “we concluded the year,” says -Wesley, “wrestling with God in prayer, and praising Him -for the wonderful work which He had already wrought upon -the earth.”</p> - -<p>The meeting soon became a favourite one, and was held -monthly. Wesley writes: “Some advised me to put an end -to this; but, upon weighing the thing thoroughly, and comparing -it with the practice of the ancient Christians, I could -see no cause to forbid it. Rather, I believed it might be -made of more general use.”<a id="FNanchor_382" href="#Footnote_382" class="fnanchor">[382]</a> ‘The church, in ancient times, -was accustomed to spend whole nights in prayer, which -nights were termed <i>vigiliæ</i>, or vigils; and, sanctioned by such -authority, Wesley appointed monthly watchnights, on the -Fridays nearest the full moon, desiring that they, and they -only, should attend, who could do it without prejudice to -their business or families.</p> - -<p>Little more remains to be said concerning 1740. During -the entire year, Wesley preached in only three churches, -namely at Newbury, and at Lanhithel, and Lantarnum, in -Wales. His favourite text was Ephesians ii. 8, showing that -his mind and heart were still full of the glorious truth, salvation -by grace through faith in Christ.</p> - -<p>One of his publications has been already noticed. Another -was a third volume of hymns, pp. 209, by no means inferior -to its predecessors in poetic excellence, or Christian character. -The book is also possessed of considerable historic interest, -containing, as it does, a long hymn of twenty-two verses, de<span class="pagenum" id="Page_334">[Pg 334]</span>scriptive -of Charles Wesley’s history up to this period; and -likewise several hymns addressed to Whitefield; and one -“for the Kingswood colliers.” The volume consists of ninety-six -hymns and poems, only four of which are selected from -other authors. The preface is remarkable, giving a description -of the man possessed of a clean heart. He is freed from -pride, self will, evil thoughts, wandering thoughts, doubts, -fears, etc. Wesley, a quarter of a century afterwards, declared -that this preface contains the strongest account that -he ever gave of Christian perfection; and admitted, that -some of the statements needed correction; especially, that -the perfect Christian is so “freed from self will as not to -desire ease in pain;” that, “in prayer, he is so delivered from -wanderings, that he has no thought of anything past, or -absent, or to come, but of God alone,” etc. Wesley never -taught anything respecting Christian perfection, but what -was, either directly or indirectly, contained in this preface; -but some of its strong assertions he wished to modify.<a id="FNanchor_383" href="#Footnote_383" class="fnanchor">[383]</a></p> - -<p>Another publication, issued in 1740, was entitled, “Serious -Considerations concerning the Doctrines of Election and -Reprobation. Extracted from a late author.” 12mo, twelve -pages. It is a condensed, well argued tract on what had -become a bone of contention between Wesley and his friend -Whitefield. The address to the reader is beautiful: “Let us -bear with one another, remembering it is the prerogative of -the great God to pierce through all His own infinite schemes -with an unerring eye, to surround them with an all-comprehensive -view, to grasp them all in one single survey, and to -spread a reconciling light over all their immense varieties. -Man must yet grapple with difficulties in this dusky twilight; -but God, in His time, will irradiate the earth more plentifully -with His light and truth.”</p> - -<p>Another of Wesley’s publications was a 12mo tract of -nineteen pages, with the title, “The Nature and Design of -Christianity, extracted from a late author” (Mr. Law); and -another was Wesley’s second Journal, extending from February -1 to August 12, 1738. 12mo, pp. 90.</p> - -<p>The year 1740, in Wesley’s history, was not marked with<span class="pagenum" id="Page_335">[Pg 335]</span> -great religious success; but it was one of the most eventful -years in his chequered life. There was a full and final separation -from the Moravians; there was the separate organisation -of the Methodist society at Moorfields; and there was the -controversy with Whitefield. All these matters will again -demand attention.</p> -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> -<p><span class="pagenum" id="Page_336">[Pg 336]</span></p> - -<h3 class="nobreak" id="y1741">1741.</h3> -</div> - - -<div class="sidenote">1741<br /> - -Age 38</div> - -<p class="drop-cap">WITH the exception of a week spent in the midland -counties, about a month at Oxford, and three weeks -in Wales, Wesley divided the year 1741, in almost equal -proportions, between London and Bristol.</p> - -<p>Whitefield arrived in England, from America, in the month -of March; and, finding his congregations at Moorfields and -Kennington Common dwindled down from twenty thousand -to two or three hundred, he started off to Bristol, where he -remained till the end of May; when he came back to London, -and, on July 25, sailed thence to Scotland, writing six-and-twenty -pastoralizing letters on the way, and arriving at -Leith on July 30. The next three months were spent with -the Erskines and others, the leaders of the Seceders, who, -in the year preceding, had been solemnly expelled by the -General Assembly, and had had their relation to the national -church formally dissolved. Whitefield’s career of out-door -preaching, and his success in Scotland, were marvellous. All -the time, however, he was burdened with an enormous debt, -incurred on account of his orphan house in Georgia, and -was sometimes threatened with arrest. On leaving Scotland, -he proceeded direct to Wales, where, on the 11th of November, -he married a widow of the name of James, and set up housekeeping -with borrowed furniture, though, according to an -announcement in the <i>Gentleman’s Magazine</i>,<a id="FNanchor_384" href="#Footnote_384" class="fnanchor">[384]</a> his wife had a -fortune of £10,000. The rest of the year he spent chiefly -in Bristol and the west of England.<a id="FNanchor_385" href="#Footnote_385" class="fnanchor">[385]</a></p> - -<p>Charles Wesley, of course, alternated with his brother, -though he preached far more at Bristol than in London. -Ever and anon he composed one of his grand funereal hymns, -and not unfrequently met with amusing adventures. In a -Kingswood prayer-meeting, while he and others were praying<span class="pagenum" id="Page_337">[Pg 337]</span> -for an increase of spiritual children, a wild collier brought -four of his black-faced little ones, and threw the youngest -on the table, saying, “You have got the mother, take the -bairns as well.” In another instance, a woman came to him -about her husband, who had been to hear the <i>predestinarian</i> -gospel, returned home <i>elect</i>, and, in proof of it, <i>beat his -wife</i>.</p> - -<p>For some months, in the year 1741, Charles Wesley was in -danger of subsiding into Moravian <i>stillness</i>; and his brother -wrote to him, “The Philistines are upon thee, Samson, but -the Lord is not departed from thee.” Gambold also, and -Westley Hall, were inoculated with the same pernicious -poison. Charles went off to Bristol, and on April 21 Wesley -addressed to him the following:—</p> - -<div class="blockquote"> - -<p>“I rejoice in your speaking your mind freely. O let our love be without -dissimulation!</p> - -<p>“As yet, I dare in nowise join with the Moravians: 1. Because their -whole scheme is mystical, not scriptural. 2. Because there is darkness and -closeness in their whole behaviour, and guile in almost all their words. -3. Because they utterly deny and despise self denial and the daily cross. -4. Because they, upon principle, conform to the world, in wearing gold or -costly apparel. 5. Because they extend Christian liberty, in this and -many other respects, beyond what is warranted in holy writ. 6. Because -they are by no means zealous of good works; or, at least, only to their -own people. And, lastly, because they make inward religion swallow up -outward in general. For these reasons chiefly, I will rather stand quite -alone, than join with them: I mean till I have full assurance, that they -will spread none of their errors among the little flock committed to my -charge.</p> - -<p>“O my brother, my soul is grieved for you; the poison is in you: fair -words have stolen away your heart. ‘No English man or woman is like -the Moravians!’ So the matter is come to a fair issue. Five of us did -still stand together a few months since; but two are gone to the right -hand, Hutchins and Cennick; and two more to the left, Mr. Hall and -you. Lord, if it be Thy gospel which I preach, arise and maintain Thine -own cause! Adieu!”<a id="FNanchor_386" href="#Footnote_386" class="fnanchor">[386]</a></p> -</div> - -<p>In the month of May, a reunion of Wesley’s London -society with the Moravians at Fetter Lane was solemnly -discussed; and all the bands met at the Foundery, on a -Wednesday afternoon, to ask God to give them guidance. -“It was clear to all,” writes Wesley, “even those who were<span class="pagenum" id="Page_338">[Pg 338]</span> -before the most desirous of reunion, that the time was not -come: (1) because the brethren of Fetter Lane had not -given up their most essentially erroneous doctrines; and, -(2) because many of us had found so much guile in their -words, that we could scarce tell what they really held, and -what not.”</p> - -<p>Wesley entertained no bitterness towards the Moravians. -He readily acknowledges, that they had a sincere desire to -serve God; that many of them had tasted of His love -that they abstained from outward sin; and that their discipline, -in most respects, was excellent: but, after reading all -their English publications, and “waiving their odd and -affected phrases; their weak, mean, silly, childish expressions; -their crude, confused, and undigested notions; and their -whims, unsupported either by Scripture or sound reason,”—he -found three grand, unretracted errors running through almost -all their books, namely “universal salvation, antinomianism, -and a kind of new, reformed quietism.” No wonder that the -thought of reunion was abandoned.</p> - -<p>A month after the above meeting, at the Foundery, Wesley -made a tour among the Moravians, in the midland counties. -Here Ingham had preached with great success; and here -Mr. Simpson, one of the Oxford Methodists, had settled as a -sort of Moravian minister. During the journey, Wesley made -an experiment which he had often been urged to make, -namely that of speaking to no one on sacred things, unless -his heart was free to it. The result was, that, for eighty miles -together, he had no need to speak at all; and he tells us that, -instead of having crosses to take up and bear, he commonly -fell fast asleep; and all behaved to him, as to a civil, good-natured -gentleman. On reaching Ockbrook, where Simpson -lived, he found that though, a few months before, there had -been a great awakening all round about, three-fourths of the -converts were now backsliders. Simpson had drawn the -people from the Church, and had advised them to abandon -devotion. He said, there was no Church of England left; -and that there was no scriptural command for family or -private prayer. The sum of his teaching was: “If you wish -to believe, be still; and leave off what you call the means of -grace, such as prayer and running to church and sacrament.”<span class="pagenum" id="Page_339">[Pg 339]</span> -Mr. Graves, the clergyman of the parish, having offered -the use of his church to Wesley, the latter preached two -sermons, one on “the true gospel stillness”, and the other -from his favourite text—“By grace are ye saved, through -faith.”</p> - -<p>From Ockbrook, Wesley went to Nottingham, where he -found further evidences of backsliding. The room, which -used to be crowded, was now half empty; and the few who -did attend the services, instead of praying when they entered, -sat down without any religious formality whatever, and began -talking to their neighbours. When Wesley engaged in prayer -among them, none knelt, and “those who stood chose the -most easy and indolent posture which they conveniently -could.” One of the hymn-books, published by the Wesleys, -had been sent from London to be used in the public congregations; -but both that and the Bible were now banished; -and, in the place of them, lay the Moravian hymns and -Zinzendorf’s sixteen sermons. Wesley preached twice in -this Moravian meeting; and once in the market place, to -an immense multitude, all of whom, with two or three exceptions, -behaved with great decorum.</p> - -<p>After spending a week at Markfield, Ockbrook, Nottingham, -Melbourn, and Hemmington, and also probably becoming -acquainted with the Countess of Huntingdon, who -lived in this locality, Wesley returned to town, on the 16th of -June, and, a fortnight after, went to Oxford, where he met -his old friend Mr. Gambold, who honestly told him, he was -ashamed of his company, and must be excused going to the -Moravian meeting with him.</p> - -<p>At the beginning of September, Zinzendorf wished to have -an interview, and, at his request, Wesley went to Gray’s-inn -Walk, a public promenade, to meet him. Zinzendorf charged -him with having changed his religion; with having quarreled -with the Brethren; and with having refused to be at peace -with them, even after they had asked his forgiveness. In -reference to Wesley’s doctrine of Christian perfection, the -count became furious. “This,” said he, “is the error of errors. -I pursue it through the world with fire and sword. I -trample upon it. I devote it to utter destruction. Christ is -our sole perfection. Whoever follows inherent perfection, de<span class="pagenum" id="Page_340">[Pg 340]</span>nies -Christ. All Christian perfection is faith in the blood of -Christ; and is wholly imputed, not inherent.” Wesley -asked, if they were not striving about words; and, by a series -of questions, got the obfuscated German to admit, “that, a -believer is altogether holy in heart and life,—that he loves -God with all his heart, and serves Him with all his powers.” -Wesley continued: “I desire nothing more. I mean nothing -else by perfection, or Christian holiness.” Zinzendorf rejoined: -“But this is not the believer’s holiness. He is not -more holy if he loves more, or less holy, if he loves less. -In the moment he is justified, he is sanctified wholly; and, -from that time, he is neither more nor less holy, even unto -death. Our whole justification, and sanctification, are in -the same instant. From the moment any one is justified, -his heart is as pure as it ever will be.” Wesley asked again: -“Perhaps I do not comprehend your meaning. Do we not, -while we deny ourselves, die more and more to the world -and live to God?” Zinzendorf replied: “We reject all self -denial. We trample upon it. We do, as believers, whatsoever -we will, and nothing more. We laugh at all mortification. -No purification precedes perfect love.”<a id="FNanchor_387" href="#Footnote_387" class="fnanchor">[387]</a> And thus the conference -ended.</p> - -<p>“The count,” said Mr. Stonehouse after reading the conversation, -“is a clever fellow; but the genius of Methodism is -too strong for him.”<a id="FNanchor_388" href="#Footnote_388" class="fnanchor">[388]</a></p> - -<p>Zinzendorf accused Wesley of refusing to live in peace, -even after the Brethren had humbled themselves and begged -his pardon. Wesley says there is a mistake in this. Fifty or -more Moravians spoke bitterly against him; one or two asked -his pardon, but did it in the most careless manner possible. -The rest, if ashamed of their behaviour at all, managed to -keep their shame a profound secret from him.<a id="FNanchor_389" href="#Footnote_389" class="fnanchor">[389]</a></p> - -<p>As to the count’s theory, that a man is wholly sanctified the -moment he is justified—a theory held by the Rev. Dr. Bunting, -at all events, at the commencement of his ministerial career<a id="FNanchor_390" href="#Footnote_390" class="fnanchor">[390]</a>—we -say nothing; but there can be no question, that his sentiments -respecting self denial, and the right of believers to do<span class="pagenum" id="Page_341">[Pg 341]</span> -or not to do what they like, are, in a high degree, delusive -and dangerous. We have here the very essence of the antinomian -heresy, and are thus prepared for an entry in Charles -Wesley’s journal:—</p> - -<div class="blockquote"> - -<p>1741. September 6.—“I was astonished by a letter from my brother, -relating his conference with the apostle of the Moravians. Who would -believe it of Count Zinzendorf, that he should utterly deny all Christian -holiness? I never could, but for a saying of his, which I heard with my -own ears. Speaking of St. James’s epistle, he said: ‘If it was thrown -out of the canon, I would not restore it.’”</p> -</div> - -<p>The heresy of such a man was of vast importance; for, in -this same year and month, September, 1741, Zinzendorf told -Doddridge, that he had “sent out, from his own family of -Moravians, three hundred preachers, who were gone into most -parts of the world; and that he himself was now become the -guardian of the Protestant churches in the south of France, -sixty of which were assembling privately for worship.”<a id="FNanchor_391" href="#Footnote_391" class="fnanchor">[391]</a></p> - -<p>As already stated, Charles Wesley was in danger of falling -into the Moravian heresy. The following is an extract from -a letter addressed to Wesley by the Countess of Huntingdon, -and dated October 24, 1741.</p> - -<div class="blockquote"> - -<p>“Since you left us, the <i>still ones</i> are not without their attacks. I fear -much more for your brother than for myself, as the conquest of the one -would be nothing in respect to the other. They have, by one of their -agents, reviled me very much, but I have taken no sort of notice of it. -I comfort myself, that you will approve a step with respect to them, which -your brother and I have taken: no less than his declaring open war -against them. He seemed under some difficulty about it at first, till he -had free liberty given him to use my name, as the instrument, in God’s -hand, that had delivered him from them. I rejoiced much at it, hoping -it might be the means of working my deliverance from them. I have desired -him to enclose to them yours on Christian perfection. The doctrine -therein contained, I hope to live and die by; it is absolutely the most -complete thing I know. Your brother is also to give his reasons for -separating. I have great faith God will not let him fall; for many would -fall with him. His natural parts, his judgment, and the improvement he -has made, are so very far above the very highest of them, that I should -imagine nothing but frenzy had seized upon him.</p> - -<p>“We set out a week ago for Donnington, and you shall hear from me -as soon as I arrive, and have heard how your little flock goes on in that -neighbourhood.”<a id="FNanchor_392" href="#Footnote_392" class="fnanchor">[392]</a></p> -</div> - -<p><span class="pagenum" id="Page_342">[Pg 342]</span></p> - -<p>Methodists will learn, from this interesting letter, that -they owe a debt of gratitude to the noble and “elect lady” -of the midland counties.</p> - -<p>We turn to Whitefield. On his arrival from America, in -the month of March, he found his position far from pleasant.</p> - -<p>First of all, there was the melancholy death of his friend, -William Seward—really Methodism’s first martyr—a man of -considerable property, but of meagre education and inferior -talent; Whitefield’s travelling companion in his second voyage -to Georgia, and who, at the time of his being murdered, in -Wales, was itinerating with Howel Harris in Glamorganshire. -At Newport, the mob had torn Harris’s coat to tatters, stolen -his wig, and pelted him and his companion with apples, stones, -and dirt. At Caerleon, rotten eggs were thrown in all directions, -Seward’s eye was struck, and, a few days after, he was -entirely blind. At Monmouth, their treatment was of the -same kind as at Newport and Caerleon; but Seward bravely -cried, “Better endure this than hell.” At length, on reaching -Hay, a villain hit him on the head; the blow was fatal; -and William Seward went to inherit a martyr’s crown, at the -early age of thirty-eight, on October 22, 1741.</p> - -<p>Besides the death of Methodism’s protomartyr, there were -other troubles which Whitefield had to carry. He had an -orphan family of nearly a hundred persons to maintain; was -above a thousand pounds in debt for them; and was threatened -with arrest on account of a bill for £350, drawn, in favour of -the orphan house by his dead friend, William Seward, but -which had not been met by him. James Hutton, who had -been his publisher, refused to have any further transactions -with him. “Many of my spiritual children,” he writes, “who, -when I last left England, would have plucked out their own -eyes to have given me, are so prejudiced by the dear Messrs. -Wesleys’ dressing up of election in such horrible colours, that -they will neither hear, see, nor give me the least assistance. -Yea, some of them send threatening letters, that God will -speedily destroy me. As for the people of the world, they -are so embittered by my <i>injudicious</i> and <i>too severe</i> expressions -against Archbishop Tillotson, the author of the old Duty -of Man, that they fly from me as from a viper; and, what is<span class="pagenum" id="Page_343">[Pg 343]</span> -worst of all, I am now constrained, on account of our differing -in principles, publicly to separate from my dear, dear old -friends, Messrs. John and Charles Wesley.”<a id="FNanchor_393" href="#Footnote_393" class="fnanchor">[393]</a></p> - -<p>During his passage to England, Whitefield wrote to Charles -Wesley as follows: “My dear, dear brother, why did you -throw out the bone of contention? Why did <i>you</i> print that -sermon against predestination? Why did you, in particular, -affix your hymn and join in putting out your late hymn-book? -How can you say you will not dispute with me about -election, and yet print such hymns?” And then he proceeds -to state, that he had written an answer to Wesley’s sermon -on free grace, and was about to have it printed in Charlestown, -Boston, and London.<a id="FNanchor_394" href="#Footnote_394" class="fnanchor">[394]</a></p> - -<p>About six weeks before his arrival in England, some one -obtained a copy of the letter he had sent to Wesley, under -the date of September 25, 1740,<a id="FNanchor_395" href="#Footnote_395" class="fnanchor">[395]</a> (an extract of which is -given in the previous chapter, page 316,) and had printed -it without either his or Wesley’s consent, and circulated it -gratuitously at the doors of the Foundery. Wesley heard -of this; and, having procured a copy, tore it in pieces before -the assembled congregation, declaring that he believed -Whitefield would have done the same. The congregation -imitated their minister’s example, and, in two minutes, all -the copies were literally torn to tatters.</p> - -<p>Three weeks after this, Wesley had to hurry off to Kingswood -to allay the turmoils there. He met the bands, but it -was a cold uncomfortable meeting. Cennick and fifteen or -twenty of his friends had an interview with Wesley, who -accused them of speaking against him behind his back. -They replied that they had said nothing behind his back -which they would not say before his face; namely, that he -preached up the faithfulness of man, and not the faithfulness -of God.</p> - -<p>After a lovefeast, held in Bristol on Sunday evening, -February 22, Wesley related to the Bristol Methodists, that -many of their brethren at Kingswood had formed themselves -into a separate society, on account of Cennick preaching doc<span class="pagenum" id="Page_344">[Pg 344]</span>trines -different to those preached by himself and his brother. -Cennick, who was present, affirmed, that Wesley’s doctrine -was false. Wesley charged him with supplanting him in his -own house, stealing the hearts of the people, and, by private -accusations, dividing very friends. Cennick replied, “I have -never privately accused you.” Wesley, who, by some means, -was possessed of a letter which Cennick had recently addressed -to Whitefield, answered: “My brethren, judge;” and then -began to read as follows:—</p> - -<div class="blockquote"> -<p class="psig"> -“<i>January 17, 1741.</i><br /> -</p> - -<p>“<span class="smcap">My dear Brother</span>,—That you might come quickly, I have written -a second time. I sit solitary, like Eli, waiting what will become of the -ark. My trouble increases daily. How glorious did the gospel seem once -to flourish in Kingswood! I spake of the everlasting love of Christ with -sweet power; but now brother Charles is suffered to open his mouth -against this truth, while the frighted sheep gaze and fly, as if no shepherd -was among them. O, pray for the distressed lambs yet left in this place, -that they faint not! Brother Charles pleases the world with universal -redemption, and brother John follows him in everything. No atheist -can preach more against predestination than they; and all who believe -election are counted enemies to God, and called so. Fly, dear brother. -I am as alone; I am in the midst of the plague. If God give thee leave, -make haste.”</p> -</div> - -<p>Cennick acknowledged the letter was his, that it had been -sent to Whitefield, and that he retracted nothing in it. The -meeting got excited, and Wesley adjourned the settlement -of the business to Kingswood on Saturday next ensuing.</p> - -<p>Here he heard all that any one wished to say, and then -read the following paper:—</p> - -<div class="blockquote"> - -<p>“<span class="smcap">By</span> many witnesses, it appears that several members of the band -society in Kingswood have made it their common practice to scoff at the -preaching of Mr. John and Charles Wesley; that they have censured and -spoken evil of them behind their backs, at the very time they professed -love and esteem to their faces; that they have studiously endeavoured -to prejudice other members of that society against them; and, in order -thereto, have belied and slandered them in divers instances.</p> - -<p>“Therefore, not for their opinions, nor for any of them (whether they be -right or wrong), but for the causes above mentioned, viz. for their scoffing -at the word and ministers of God, for their talebearing, backbiting, and -evil speaking, for their dissembling, lying, and slandering:</p> - -<p>“I, John Wesley, by the consent and approbation of the band society -in Kingswood, do declare the persons above mentioned to be no longer -members thereof. Neither will they be so accounted, until they shall<span class="pagenum" id="Page_345">[Pg 345]</span> -openly confess their fault, and thereby do what in them lies, to remove the -scandal they have given.”</p> -</div> - -<p>This is a remarkable document It was hardly two years -since Whitefield and Wesley began to preach at Kingswood, -and yet here we have a large number of their converts -charged with backbiting, lying, slandering, and other crimes. -“How is the gold become dim!” Were the former days -better than these? We doubt it.</p> - -<p>Here we also have the first Methodist expulsion; not for -opinions, but for sins; not by the sole authority and act of -John Wesley, but “by the consent and approbation” of the -society, whose refractory members were to be put away. -Such was Methodism, at its beginning.</p> - -<p>Cennick, and those who sympathised with his sentiments, -refused to own that they had done aught amiss; and declared -that, on many occasions, he had heard both Wesley and his -brother preach Popery. Wesley gave them another week to -think the matter over. They were still intractable; and -alleged that the <i>real</i> cause of their expulsion was their -holding the doctrine of election. Wesley answered, “You -know in your conscience it is not. There are several predestinarians -in our societies both at London and Bristol, nor did I -ever put any one out of either because he held that opinion.” -The result of the whole was, Cennick and fifty-one others at -once withdrew, and the remainder, numbering about a -hundred, still adhered to Wesley.<a id="FNanchor_396" href="#Footnote_396" class="fnanchor">[396]</a></p> - -<p>Such was the first schism in Methodist history,—John -Cennick the leader,—fifty of the Kingswood members its -abettors,—and John Wesley and a majority of the Kingswood -society, the court enacting their expulsion.</p> - -<p>The writer’s chief object is to furnish facts, and therefore he -refrains from comment on these transactions. No doubt -Cennick was sincere. After the risks he ran in preaching -Christ, no one can doubt his Christian earnestness: but, -having come to Kingswood at Wesley’s invitation, and -having been employed by him as the teacher of his school, -and also as an evangelist among the surrounding colliers, it<span class="pagenum" id="Page_346">[Pg 346]</span> -would, at least, have been more courteous to have quietly -retired from his present sphere of action, when he found his -views different from those of his patron and his friend, than -it was for him to pursue the controversial and divisive course -he did. John Cennick had a lion’s courage and a martyr’s -piety; but his passions sometimes mastered his prudence, and, -for want of the serpent’s wisdom, he often failed in exhibiting -the meekness of the dove.</p> - -<p>Whitefield arrived in London a few days after the Kingswood -expulsion; and Wesley, on the 25th of March, hastened -off to meet him. Whitefield told him they preached two -different gospels, and that he was resolved to preach against -him and his brother wherever he preached at all. A weekly -publication, of four folio pages, entitled “The Weekly -History; or An Account of the most remarkable Particulars -relating to the present Progress of the Gospel,” was immediately -started by J. Lewis, Whitefield promising to -supply him with fresh matter every week. This was really -the first Methodist newspaper ever published. Of course, -Calvinism was its inspiring genius. The principal contributors -were Whitefield, Cennick, Howel Harris, and Joseph -Humphreys.</p> - -<p>The last mentioned was employed by Wesley as a sort of -Moravian lay preacher, as early as the year 1738,<a id="FNanchor_397" href="#Footnote_397" class="fnanchor">[397]</a> and was -greatly attached to him. At this period, he was acting as -Moravian minister at Deptford, and wrote to Wesley as -follows:—</p> - -<div class="blockquote"> -<p class="psig"> -“<span class="smcap">Deptford</span>, <i>April 5, 1741</i>.<br /> -</p> - -<p>“<span class="smcap">Dear and reverend Sir</span>,—I think I love you better than ever. I -would not grieve you by any means, if I could possibly help it. I think I -had never more power in preaching than I had this morning. And, if -this is the consequence of electing everlasting love, may my soul be ever -filled with it!”<a id="FNanchor_398" href="#Footnote_398" class="fnanchor">[398]</a></p> -</div> - -<p>In another letter, of three weeks later date, addressed to -“Mr. M——,” he avows his belief in the doctrine of final -perseverance, and proceeds to say:—</p> - -<div class="blockquote"> - -<p>“The doctrine of sinless perfection in this life, I utterly renounce. I -believe the preaching of it has led many souls into darkness and con<span class="pagenum" id="Page_347">[Pg 347]</span>fusion. -I believe those that hold it, if children of God at all, are in a -very legal state. I believe those who pretend to have attained it are -dangerously ignorant of their own hearts. I also see that, if I incline -towards universal redemption any longer, I must also hold with universal -salvation.”</p> -</div> - -<p>He then adds: “Last Saturday I sent the following letter -to the Rev. Mr. J. Wesley.”</p> - -<div class="blockquote"> - -<p>“<span class="smcap">Reverend Sir</span>,—I would have been joined with you to all eternity -if I could; but my having continued with you so long as I have has led -me into grievous temptation; and I now think it my duty no longer to -join with you, but openly to renounce your peculiar doctrines. I have -begun to do it at London; and, as the Lord shall enable me, will proceed -to do it here at Bristol. I feel no bitterness in my spirit, but love you, -pray for you, and respect you.</p> - -<p class="psig"> -“I am, sir, your humble servant and unworthy brother,<br /> -“<span class="smcap">Joseph Humphreys</span>.”<br /> -</p> -</div> - -<p>The above letter was sent to the editor of the <i>Weekly -History</i> by Whitefield, accompanied by the following note:—</p> - -<div class="blockquote"> - -<p>“I would have you print this letter with my last. If you think it best, -I would also have it printed in the <i>Daily Advertiser</i>. I see the mystery -of iniquity, that is working, more and more.</p> - -<p class="psig"> -“Ever yours,<br /> -“<span class="smcap">G. Whitefield</span>.“<a id="FNanchor_399" href="#Footnote_399" class="fnanchor">[399]</a><br /> -</p> -</div> - -<p>Humphreys and Cennick were now both at Kingswood, -which was, for the time being, the head quarters of the -Calvinistic schism. Here, in the month of April, the separatists -got, from an old man, his copy of Wesley’s treatise -against predestination, and burnt it.<a id="FNanchor_400" href="#Footnote_400" class="fnanchor">[400]</a> About the same time, -however, Wesley distributed a thousand copies among -Whitefield’s congregation, and a thousand more at the -Foundery;<a id="FNanchor_401" href="#Footnote_401" class="fnanchor">[401]</a> and, in the same month, addressed the following -characteristic letter to his friend.<a id="FNanchor_402" href="#Footnote_402" class="fnanchor">[402]</a></p> - -<div class="blockquote"> -<p class="psig"> -“<i>April, 1741.</i><br /> -</p> - -<p>“Would you have me deal plainly with you? I believe you would; -then, by the grace of God, I will.</p> - -<p>“Of many things I find you are not rightly informed; of others you -speak what you have not well weighed.</p> - -<p>“‘The society room at Bristol,’ you say, ‘ is adorned,’ How? Why, -with a piece of green cloth nailed to the desk; and two sconces for eight<span class="pagenum" id="Page_348">[Pg 348]</span> -candles each in the middle. I know no more. Now, which of these can -be spared I know not; nor would I desire more adorning, or less.</p> - -<p>“But ‘lodgings are made for me and my brother,’ That is, in plain -English, there is a little room by the school, where I speak to the persons -who come to me; and a garret, in which a bed is placed for me. And -do you grudge me this? Is this the voice of my brother, my son, -Whitefield?</p> - -<p>“You say further, ‘that the children at Bristol are clothed as well as -taught,’ I am sorry for it, for the cloth is not paid for yet, and was -bought without my consent, or knowledge. ‘But those at Kingswood -have been neglected,’ This is not so, notwithstanding the heavy debt -that lay upon it. One master and one mistress have been in the house -ever since it was capable of receiving them. A second master has been -placed there some months since; and I have long been seeking for two -proper mistresses; so that as much has been done, as matters stand, -if not more, than I can answer to God and man.</p> - -<p>“Hitherto, then, there is no ground for the heavy charge of perverting -your design for the poor colliers. Two years since, your design was to -build them a school. To this end, you collected some money more than -once; how much I cannot say, till I have my papers. But this I know, -it was not near one-half of what has been expended on the work. This -design you then recommended to me, and I pursued it with all my might, -through such a train of difficulties as, I will be bold to say, you have not -met with in your life. For many months, I collected money wherever I -was, and began building, though I had not then a quarter of the money -requisite to finish. However, taking all the debt upon myself, the -creditors were willing to stay; and then it was that I took possession of -it in my own name; that is, when the foundation was laid; and I -immediately made my will, fixing you and my brother to succeed me -therein.</p> - -<p>“But it is a poor case, that you and I should be talking thus. Indeed, -these things ought not to be. It lay in your power to have prevented all, -and yet to have borne testimony to what you call ‘the truth.’ If you had -disliked my sermon, you might have printed another on the same text, and -have answered my proofs, without mentioning my name; this had been -fair and friendly.”</p> -</div> - -<p>The two friends were thus at variance; but every candid -reader must honestly acknowledge, that Wesley triumphantly -refutes Whitefield’s petulant objections.</p> - -<p>Meanwhile, Whitefield’s adherents in the metropolis, within -a few days after his arrival, set to work to erect him a wooden -building near the Foundery, which they called “a Tabernacle, -for morning’s exposition.”<a id="FNanchor_403" href="#Footnote_403" class="fnanchor">[403]</a> On April 25, he went to Bristol,<span class="pagenum" id="Page_349">[Pg 349]</span> -where Charles Wesley was officiating; and, three weeks after, -wrote to a friend, saying, “The doctrines of the gospel are -sadly run down, and most monstrous errors propagated. -They assert, ‘that the very in-being of sin must be taken out -of us, or otherwise we are not new creatures,’ However, at -Bristol, error is in a great measure put a stop to.”<a id="FNanchor_404" href="#Footnote_404" class="fnanchor">[404]</a></p> - -<p>So Whitefield thought, and yet, at this very time, Charles -Wesley was preaching at Bristol and Kingswood, if possible, -with greater power than ever. In June, however, Whitefield -began to collect money for a rival meeting-house at Kingswood, -and wished John Cennick to lay the foundation -immediately, but to take care not to make the building either -too large or too handsome.<a id="FNanchor_405" href="#Footnote_405" class="fnanchor">[405]</a></p> - -<p>Wesley and Whitefield were divided; but Howel Harris, -with his warm Welsh heart, tried to reunite them. In the -month of October, Harris had loving interviews with both -Wesley and his brother, and wrote to Whitefield, then in -Scotland. Whitefield, easily moved in the path of Christian -love, immediately addressed to Wesley the letter following:—</p> - -<div class="blockquote"> -<p class="psig"> -“<span class="smcap">Aberdeen</span>, <i>October 10, 1741</i>.<br /> -</p> - -<p>“<span class="smcap">Reverend and dear Brother</span>,—This morning I received a letter -from brother Harris, telling me how he had conversed with you and your -dear brother. May God remove all obstacles that now prevent our -union! Though I hold particular election, yet I offer Jesus freely to -every individual soul. You may carry sanctification to what degrees you -will, only I cannot agree with you that the in-being of sin is to be destroyed -in this life. In about three weeks, I hope to be at Bristol. May -all disputings cease, and each of us talk of nothing but Jesus and Him -crucified! This is my resolution. I am, without dissimulation,</p> - -<p class="psig"> -“Ever yours,<br /> -“<span class="smcap">G. Whitefield</span>.”<a id="FNanchor_406" href="#Footnote_406" class="fnanchor">[406]</a><br /> -</p> -</div> - -<p>It was nearly two years after this that Wesley wrote the -piece, in his collected works, entitled, “Calvinistic Controversy” -(vol. xiii., p. 478). He says:—</p> - -<p>“Having found for some time a strong desire to unite with -Mr. Whitefield, as far as possible, to cut off needless dispute, -I wrote down my sentiments, as plain as I could, in the following -terms:—</p> - -<p><span class="pagenum" id="Page_350">[Pg 350]</span></p> - -<p>“There are three points in debate: 1. Unconditional -election. 2. Irresistible grace. 3. Final perseverance.”</p> - -<p>With regard to the first, Wesley expresses his belief, that -God has unconditionally elected certain persons to do certain -work, and certain nations to receive peculiar privileges; and -allows, though he says he cannot prove, that God “has unconditionally -elected some persons, thence eminently styled -‘the elect,’ to eternal glory;” but he cannot believe, that all -those, not thus elected to glory, must perish everlastingly; -or, that there is a soul on earth but what has the chance of -escaping eternal damnation.</p> - -<p>With regard to irresistible grace, he believes, that the grace -which brings faith, and, thereby, salvation, is irresistible at -that moment; and, that most believers may remember a time -when God irresistibly convinced them of sin, and other times -when He acted irresistibly upon their souls; but he also -believes, that the grace of God, both before and after these -moments, may be, and hath been resisted; and that, in -general, it does not act irresistibly, but we may comply -therewith, or may not. In those eminently styled “the elect” -(if such there be), the grace of God is so far irresistible, that -they cannot but believe, and be finally saved; but it is not -true, that all those must be damned in whom it does not thus -irresistibly work, or, that there is a soul living who has not -any other grace than such as was designed of God to increase -his damnation.</p> - -<p>With regard to final perseverance, he believes, “that there -is a state attainable in this life, from which a man cannot -finally fall; and that he has attained this, who can say, ‘Old -things are passed away; all things in me are become new;’ -and, further, he does not deny, that all those eminently styled -‘the elect’ will infallibly persevere to the end.”<a id="FNanchor_407" href="#Footnote_407" class="fnanchor">[407]</a></p> - -<p>In reference to “the elect,” Henry Moore adds, that Wesley -told him, that, when he wrote this, he believed, with Macarius, -that all who are perfected in love are thus elect.</p> - -<p>The document from which the above is taken, was written -in 1743. As Mr. Jackson says, it “evidently leans too much -towards Calvinism.” It is valuable chiefly because it shows<span class="pagenum" id="Page_351">[Pg 351]</span> -Wesley’s anxiety to be at peace with Whitefield. The latter -writes as though all the blame, in reference to the rupture in -their friendship, lay with Wesley; whereas this was far from -being true. Wesley honestly and firmly believed the doctrine -of general redemption; and, because he preached it, and -published a sermon in condemnation of the doctrines opposed -to it, Whitefield worked himself into a fume, and wrote his -pamphlet, in which he not only tries to refute Wesley’s teaching, -but unnecessarily makes a personal attack on Wesley’s -character, and taunts him about casting lots,—a wanton outrage, -for which, in October, 1741, he humbly begged his -pardon.<a id="FNanchor_408" href="#Footnote_408" class="fnanchor">[408]</a> The intolerant, excessive zeal was altogether on -the side of Whitefield. Wesley believed and preached -general redemption; but raised no objection to Whitefield -believing and preaching election and final perseverance. Instead -of reciprocating this, Whitefield, in his pamphlet, -blustered; and, in his letters, whined, until the difference of -opinion disturbed their friendship, and led them to build -separate chapels, form separate societies, and pursue, to the -end of life, separate lines of action. One of Wesley’s friends -wished him to reply to Whitefield’s pamphlet. Wesley answered, -“You may read Whitefield against Wesley; but you -shall never read Wesley against Whitefield.”<a id="FNanchor_409" href="#Footnote_409" class="fnanchor">[409]</a> In private, -Wesley opposed Whitefield, but in public never. On one -occasion, when the two friends met in a large social gathering, -Whitefield mounted his hobby, and spoke largely and -valiantly in defence of his favourite system. Wesley, on the -other hand, was silent till all the company were gone, when, -turning to the spurred and belted controversial knight, he -quietly remarked, “Brother, are you aware of what you have -done to-night?” “Yes,” said Whitefield, “I have defended -truth.” “You have tried to prove,” replied Wesley, “that -God is worse than the devil; for the devil can only <i>tempt</i> a -man to sin; but, if what you have said be true, God <i>forces</i> a -man to sin; and therefore, on your own system, God is worse -than the devil.”<a id="FNanchor_410" href="#Footnote_410" class="fnanchor">[410]</a></p> - -<p>Thus the gulf between Wesley and Whitefield was immense.<span class="pagenum" id="Page_352">[Pg 352]</span> -“It was undesirable—indeed, it was impossible—that they -should continue to address, in turn, the same congregations; -for such congregations would have been kept in the pitiable -condition of a ship, thrown on its beam ends, larboard and -starboard, by hurricanes driving alternately east and west.”<a id="FNanchor_411" href="#Footnote_411" class="fnanchor">[411]</a></p> - -<p>Being separated from Whitefield and the Moravians, Wesley -began to purge and to organise the societies, which were now -purely and properly his own. At Bristol, he took an account -of every person—(1) to whom any reasonable objection was -made; and (2) who was not known to and recommended by -some, on whose veracity he could depend. To those who -were sufficiently recommended, he gave tickets. Most of the -rest he had face to face with their accusers; and such as appeared -to be innocent, or confessed their faults and promised -better behaviour, were then received into the society. The -others were put upon trial again, unless they voluntarily expelled -themselves. By this purging process, about forty were -excluded.<a id="FNanchor_412" href="#Footnote_412" class="fnanchor">[412]</a> He also appointed stewards, to receive and expend -what was contributed weekly; and, finding the funds -insufficient, he discharged two of the Bristol schoolmasters, -retaining still, at Kingswood and Bristol unitedly, three -masters and two mistresses for the two schools respectively.</p> - -<p>In London, he adopted the same process, and set apart the -hours from ten to two, on every day but Saturday, for speaking -with the bands and other persons, that no disorderly -walker, nor any of a careless or contentious spirit, might -remain among them; the result of which was the society -was reduced to about a thousand members.<a id="FNanchor_413" href="#Footnote_413" class="fnanchor">[413]</a> Ascertaining -that many of the members were without needful food, and -destitute of convenient clothing, he appointed twelve persons -to visit every alternate day, and to provide things needful -for the sick; also to meet once a week to give an account -of their proceedings, and to consult what could be done -further. Women, out of work, he proposed to employ in -knitting, giving them the common price for the work they -did, and then adding gratuities according to their needs.<span class="pagenum" id="Page_353">[Pg 353]</span> -To meet these expenses, he requested those who could afford -it, to give a penny weekly, and to contribute any clothing -which their own use did not require.</p> - -<p>Here we have a new Methodist agency employed. Wesley -had already permitted laymen to exhort and preach; he now -authorised them to pay pastoral visits among his people. At -present, they were <i>mere visitors</i>, and meetings analogous to -the class-meetings of the present day did not exist. The two -Wesleys often addressed the societies apart, after they had -dismissed the general congregation. They also fixed certain -hours for private conversation; and now they appointed visitors -to visit those who through sickness, poverty, or other causes, -were not able to avail themselves of such assistance. This, as -yet, was all. In the present sense, bands and classes there -were none, except that each society, after the manner of the -Moravians, was divided into male and female, and, perhaps, -married and unmarried, bands, all of them watched over by -Wesley or by his brother; and the sick and poor among them -visited by persons appointed to that office. In Bristol, several -members applied to Wesley for baptism, and he gave the -bishop notice to that effect, adding, that they desired him to -baptize them by immersion.<a id="FNanchor_414" href="#Footnote_414" class="fnanchor">[414]</a> The Kingswood society, having -been repelled from the sacramental table at Temple church, -Charles Wesley gave them the sacrament in their own humble -school; and, notwithstanding his high churchism, declared -that, under the circumstances, if they had not had the -school, he should have felt himself justified in administering -it in the wood. In London, some of the members communicated -at St. Paul’s, or at their own parish churches; but, during -the autumn, on five successive Sundays, Wesley availed himself -of the offer of Mr. Deleznot, a French clergyman, and used his -small church, in Hermitage Street, Wapping, in administering -the Lord’s supper to five successive batches of about two -hundred members of his society (as many as the place could -well contain), until all the society, consisting of about a -thousand persons, had received it.<a id="FNanchor_415" href="#Footnote_415" class="fnanchor">[415]</a></p> - -<p>To the members at Bristol, and doubtless also at London, -Wesley gave <i>tickets</i>. On every ticket he wrote, with his own<span class="pagenum" id="Page_354">[Pg 354]</span> -hand, the member’s name, “so that,” says he, “the ticket -implied as strong a recommendation of the person to whom -it was given as if I had wrote at length, ‘I believe the bearer -hereof to be one that fears God and works righteousness.’”</p> - -<p>Wesley regarded these tickets as being equivalent to the -επιστολαι συστατικαι, “commendatory letters,” mentioned by -the apostle, and says they were of use: (1) because, wherever -those who bore them came, they were acknowledged by their -brethren, and received with all cheerfulness; (2) when the -societies had to meet apart, the tickets easily distinguished -who were members and who were not; (3) they supplied a -quiet and inoffensive method of removing any disorderly -member; for, the tickets being changed once a quarter, and, -of course, no new ticket being given to such a person, it was -hereby immediately known that he was no longer a member -of the community.<a id="FNanchor_416" href="#Footnote_416" class="fnanchor">[416]</a></p> - -<p>The writer is possessed of nearly a complete set of these -society tickets, from the first, issued about 1742, to those given -a hundred years afterwards. Many of them bear the autographs -of John and Charles Wesley, William Grimshaw, and -other old Methodist worthies. The earliest are wood and -copper-plate engravings, printed on cardboard, without any -text of Scripture: some bearing the emblem of an angel -flying in the clouds of heaven, with one trumpet to his -mouth, and a second in his hand; and others of the Sun of -Righteousness shining on a phœnix rising out of fire. Some -have a dove encircled with glory; and others have no -engraving whatever, but simply an inscription, written by -Charles Wesley, “August, 1746.” Some merely have the -word “Society” imprinted, with the member’s name written -underneath; others have a lamb carrying a flag; and others -a tree with a broken stem, Jehovah as a sun shining on it, -and at its foot two men, one planting a new cutting, and -the other watering one already planted. Some represent -Christ in the clouds of heaven, with the cross in one hand -and a crown in the other; and others represent the Christian -kneeling before an altar, inscribed with the words, “Pray -always and faint not.” One represents Christ as washing a<span class="pagenum" id="Page_355">[Pg 355]</span> -disciple’s feet; and another, with a text of Scripture at the -top, has four lines below, in which are printed, “March 25, -June 25, September 29, December 25,” with space left -opposite to each for writing the member’s name, and so -making one ticket serve for the four quarters of a year. -One bears the impress of an anchor and a crown; and -another the image of old father Time, hurrying along, -with a scroll in his hand, inscribed with “Now is the accepted -time.” Some are printed with black ink, some with -red, and some with blue. About 1750, emblems gave place -to texts of Scripture, which have been continued from that -time to this.</p> - -<p>The Methodist societies, as organised by Wesley, were thus -fairly started in 1741. Meanwhile, Methodism on earth began -to swell the inhabitants of heaven. At the very commencement -of the year, Elizabeth Davis, of London, after she was -speechless, being desired to hold up her hand if she knew she -was going to God, immediately held up both. Anne Cole, -on being asked by Wesley, whether she chose to live or die, -answered: “I choose neither, I choose nothing. I am in my -Saviour’s hands, and I have no will but His.” Another of -the London members, when visited by Wesley, said: “I am -very ill,—but I am very well. O, I am happy, happy, happy! -My spirit continually rejoices in God my Saviour. Life or -death is all one to me. I have no darkness, no cloud. My -body indeed is weak and in pain, but my soul is all joy -and praise.” Jane Muncy exclaimed: “I faint not, I murmur -not, I rejoice evermore, and in everything give thanks. -God is ever with me, and I have nothing to do but praise -Him.” In Bristol, a woman in her dying agonies cried -out: “O, how loving is God to me! But He is loving to -every man, and loves every soul as well as He loves mine.” -The last words of another were, “Death stares me in the -face, but I fear him not.” Hannah Richardson, who was -followed to her grave by the whole of the Bristol society, -the procession being pelted in the streets with dirt and -stones, said: “I have no fear, no doubt, no trouble. Heaven -is open! I see Jesus Christ with all His angels and saints in -white. I see what I cannot utter or express.” Sister Hooper -cried, “I am in great pain, but in greater joy.” Sister<span class="pagenum" id="Page_356">[Pg 356]</span> -Lillington exclaimed, “I never felt such love before; I love -every soul: I am all love, and so is God.” Rachel Peacock -sang hymns incessantly, and was so filled with joy that she -shouted: “Though I groan, I feel no pain at all; Christ so -rejoices and fills my heart.”<a id="FNanchor_417" href="#Footnote_417" class="fnanchor">[417]</a> And to all these may be added -Keziah Wesley. In a letter to his brother, dated March 9, -1741, Charles Wesley writes: “Yesterday morning, sister -Kezzy died in the Lord Jesus. He finished His work, and -cut it short in mercy. Full of thankfulness, resignation, and -love, without pain or trouble, she commended her spirit into -the hands of Jesus, and fell asleep.”<a id="FNanchor_418" href="#Footnote_418" class="fnanchor">[418]</a></p> - -<p>These were triumphs in the midst of troubles; for, besides -the anxiety and pain arising out of the differences with -Whitefield and the Moravians, Wesley, in 1741, had to -encounter no inconsiderable amount of unprincipled persecution. -At Deptford, while he was preaching, “many poor -wretches were got together, utterly devoid both of common -sense and common decency, who cried aloud, as if just -come from ‘among the tombs.’” In London, on Shrove -Tuesday, “many men of the baser sort” mixed themselves -with the female part of his congregation, and behaved with -great indecency. “A constable commanded them to keep the -peace, in answer to which they knocked him down.” In Long -Lane, while Wesley was preaching, the mob pelted him with -stones, one of great size passing close past his head. In -Marylebone fields, in the midst of his sermon, out of doors, -missiles fell thick and fast on every side. In Charles Square, -Hoxton, the rabble brought an ox which they endeavoured -to drive through the congregation. A man, who happened to -be a Dissenting minister, after hearing him preach at Chelsea, -asked, “<i>Quid est tibi nomen?</i>” and, on Wesley not answering -his impertinence, the pedantic puppy turned in triumph to -his friends, and said, “Ah! I told you he did not understand -Latin.” Among other slanders concerning him, it was currently -reported that he had paid a fine of £20, for selling -Geneva gin; that he kept in his house two popish priests; -that he had received large remittances from Spain, in order<span class="pagenum" id="Page_357">[Pg 357]</span> -to make a party among the poor; and that, as soon as the -Spaniards landed, he was to join them with twenty thousand -men. It was also rumoured, that, in Bristol, he had -hanged himself, and had been cut down just in time to save -his life. The <i>Scots Magazine</i>, for August, had a scurrilous -article to the following effect. Above thirty Methodists had -been in Bedlam, and six were there at present. Wesley -had set up, at his Moorfields meeting-house, a number of -spinning wheels, where girls who had absconded from their -homes, and servants who had been discharged for neglecting -their master’s business, were set to work, and were allowed -sixpence daily, the overplus of their earnings going into -Wesley’s pocket. Boys and girls mixed together, and were -taught to call each other brother and sister in the Lord. -They had to greet each other with a holy kiss, and to -show the utmost affection and fondness, in imitation of the -primitive Christians. In the rooms adjoining the spinning -wheels were several beds, and when persons, in the Foundery -congregation, fell into fits, either pretended or real, they were -carried out and laid upon these beds, that Wesley might pray -the evil spirits out of them, and the good spirit into them, and -thus convert them.</p> - -<p>In refutation of this tissue of unmingled falsehoods, a -writer says, in the same magazine, that he had visited the -Foundery, and found it “an old open house, like the tennis -court at Edinburgh;” but there were no bedchambers, and no -spinning wheels; and, consequently, no runaway girls nor -discarded menials. And, so far from above thirty Methodists -having been sent to Bedlam, the writer had made inquiry in -London, and was unable to hear of one.<a id="FNanchor_419" href="#Footnote_419" class="fnanchor">[419]</a></p> - -<p>The <i>Gentleman’s Magazine</i>, for the same year (page 26), has -a ridiculous letter, purporting to be from a Methodist to a -clergyman, in which the clergyman is charged with turning -“the <i>Scripters</i> upside down,” and with calling the Methodists -“<i>expownding infildelfels</i>.” Appended to the letter are annotations, -stating that, in a certain barn, twenty or thirty -Methodists rendezvous to hear a young schoolmaster preach, -pray, and sing Wesley’s hymns; and that, recently, a mob of<span class="pagenum" id="Page_358">[Pg 358]</span> -juveniles had chastised his ambition by throwing snowballs at -him; but the preaching pedagogue, instead of ceasing, had -cheered himself by singing hymns suitable to such adventurers; -and a cobbler’s wife had been so excited by his dissertations -upon the pangs of the new birth, that she imagined -herself pregnant with devils, had been delivered of two or -three, but still felt others struggling within her.</p> - -<p>The <i>Weekly Miscellany</i> tells its readers that, in the assemblies -of the expounding houses, lately erected in the outskirts -of London by the Methodists, any one, who conceits himself -inwardly moved, immediately sets up for a Scripture expounder. -In a long article, it pretends to show that the -Methodist preachers are like the German Anabaptists—1. -Because they act contrary to the oaths they have taken. 2. -Because of their invectives against the clergy. 3. Because -they are against all rule and authority. 4. Because they let -laymen and also women preach. 5. Because they preach in -the streets. 6. Because they denounce vengeance and damnation -against sinners. 7. Because they contend for absolute -perfection in this life. 8. Because they pretend to be always -guided by the Holy Ghost. And, 9. Because they hold the -doctrine of community of goods.</p> - -<p>The same abusive but vigorously written paper contains an -attack upon the poor Methodists, by Hooker, the editor, -begun in the number for March 14, and continued weekly -until June 27, when this scolding periodical came to a well -deserved termination. The following are a few selections:—</p> - -<p>March 28.—Wesley pretends to cast out spirits from those -whom he declares possessed of them; but he is “a grand, -empty, inconsistent heretic; the ringleader, fomenter, and -first cause of all the divisions, separations, factions, and feuds -that have happened in Oxford, London, Bristol, and other -places where he has been.”</p> - -<p>April 25.—Wesley rebaptizes adults, on the ground that, -<i>really</i> they have never been baptized before, the baptism of -infants by sprinkling being no true baptism in his esteem. -When Whitefield returned from Georgia, he preached at the -Foundery, taking for his text, “O foolish Galatians, who hath -bewitched you?” For this he was immediately excommunicated -from the Foundery pulpit, lest the people should think<span class="pagenum" id="Page_359">[Pg 359]</span> -that Wesley was a conjuror. “Everybody allows that there -are above twenty, and some say forty, spinning wheels at the -Foundery.” “Wesley well knows how to breakfast with one -of his devotees, dine with another, and sup with a third, all of -which retrenches the charges of housekeeping at home. Those -who sit in his gallery must subscribe five shillings a quarter, -and those who stand, a penny a week. He who advances -half-a-crown a quarter is admitted into the close society; and -he who doubles that amount becomes a member of the bands, -where men and women stay all night, but for what purpose is -known only to God and to themselves. The price for -resolving cases of conscience is threepence each. Wesley -makes at least £50 by every edition of the hymns he -publishes; and thus, by his preaching, his bookselling, his -workhouse, his wheedling, and his sponging, it is generally -believed that he gets an income of £700 a year, and some say -above £1000. This,” adds the mendacious editor, “is priest-craft -in perfection.”</p> - -<p>May 9.—The writer speculates concerning what is likely to -be the end of the Methodist movement. 1. Some think if the -Methodists are let alone, they will, as a matter of course, fall -to pieces. 2. Others think that the irreconcilable differences -between Wesley and Whitefield will effect their ruin; for -Whitefield has set up a conventicle of boards not far from -Wesley’s Foundery; and while one calls the other schismatic, -the other in requital calls him a heretic. 3. Some -think that their congregations, by neglecting their business -and their work, will be reduced to beggary, and this, of -course, will ruin all. 4. Lastly, others think their conduct -will be such that the government will find it necessary to -suppress them.</p> - -<p>June 13.—Proposes the erection of a Methodist edifice on -Blackheath. The foundation stone is to be the tombstone -that prevented the resurrection of Dr. Emes, the famous -French prophet. The principal entrance is to be adorned -with statues of the most eminent field-preachers. The hall is -to be decorated with a piece, in which the principal figure is -to be Enthusiasm, sitting in an easy chair, and just delivered -of two beauteous babes, the one called Superstition, and the -other Infidelity. On her right hand must be a grisly old gen<span class="pagenum" id="Page_360">[Pg 360]</span>tleman -with a cloven foot, holding the new born children in -a receiver, which the Pope has blessed, and gazing upon them -with most fatherly affection. The <i>pang room</i> of the building -is to be for the accommodation of those seized with the pangs -of the new birth. All who run mad about election must be -lodged in the <i>predestination room</i>,—which, by the way, is -likely to be well peopled, and therefore must be large, as well -as dark and gloomy, and must be adorned with the evolutions, -intricacies, and involutions of a rusty chain, held at one end -by the Methodistic founder, and at the other by the devil. -The <i>disputation room</i> is, like a cockpit, to be round as a -hoop, so that the disputants may have the pleasure of disputing -in a circle. The <i>expounding room</i> is to be adorned -with a picture of the founder, with a pair of scissors in one -hand and a Bible in the other; a motto over his reverend -head, “Dividing the word of God;” and all round about scraps -of paper supposed to be texts newly clipped from the sacred -Scriptures. The <i>refectory</i> is to have a painting to represent -Wesley, Whitefield, and C. Graves at supper, with Madam -Bourignon presiding. Near her must be an ass’s head boiled -with sprouts and bacon; and, at the other end of the table, a -dish of owls roasted and larded. Having already helped -Whitefield to the jaw bone of the ass’s head, and Wesley to -the sweet tooth, she now gives Mr. Graves a spoonful of the -brains and a bit of tongue, which he receives with a grateful -bow. The foundation stone is to be laid on the first of April; -and the procession to the site are to sing, not the psalms of -David, for they are not half good enough, but a hymn of -Wesley’s own composing.</p> - -<p>Ridicule like this was even worse than being pelted with -brickbats and rotten eggs.</p> - -<p>The two Wesleys and Whitefield were often roughly treated; -and so also was John Cennick, the Methodist Moravian. At -Swindon, the mob surrounded his congregation, rung a bell, -blew a horn, and used a fire engine in drenching him and -them with water. Guns were fired over the people’s heads, and -rotten eggs were plentiful.<a id="FNanchor_420" href="#Footnote_420" class="fnanchor">[420]</a> At Hampton, near Gloucester, -the rabble, chiefly soldiers, to annoy him, beat a drum and let<span class="pagenum" id="Page_361">[Pg 361]</span> -off squibs and crackers. For an hour and a half, hog’s wash -and fœtid water were poured upon him and his congregation, -who all the while stood perfectly still, in secret prayer, with -their eyes and hands lifted up to heaven.<a id="FNanchor_421" href="#Footnote_421" class="fnanchor">[421]</a> At Stratton, a -crowd of furious men came, armed with weapons, clubs, and -staves. Cudgels were used most unmercifully. Some of his -congregation had blood streaming down their faces; others, -chiefly women, were dragged away by the hair of their head. -Sylvester Keen spat in the face of Cennick’s sister, and beat her -about the head, as if he meant to kill her. The mob bellowed -and roared like maniacs; but Cennick kept on preaching and -praying till he was violently pulled down; when he and his -friends set out for Lineham, singing hymns, and followed -by the crowd, who bawled—“You cheating dog, you pickpocketing -rogue, sell us a halfpenny ballad!”<a id="FNanchor_422" href="#Footnote_422" class="fnanchor">[422]</a></p> - -<p>In the midst of such treatment, Methodism went on its -way, and prospered. It is a remarkable fact, that, during -1741, there were no <i>stricken</i> cases, like those which occurred in -1739, excepting two at Bristol; but there were many signal -seasons of refreshing from the presence of the Lord. A man, -who had been an atheist for twenty years, came to the -Foundery to make sport, but was so convinced of sin, that -he rested not until he found peace with God. At Bristol, -on one occasion, “some wept aloud, some clapped their -hands, some shouted, and the rest sang praise.” In Charles -Square, London, while a violent storm was raging, “their -hearts danced for joy, praising ‘the glorious God that maketh -the thunder.’”</p> - -<p>Two or three other important events, occurring in the year -1741, must be noticed.</p> - -<p>At midsummer, Wesley spent about three weeks in Oxford. -Here he inquired concerning the exercises requisite in order -to become a Bachelor in Divinity. The Oxford Methodists -were scattered. Out of twenty-five or thirty weekly communicants, -only two were left; and not one continued to attend -the daily prayers of the Church. Here he met with his old -friend, Mr. Gambold, who told him he need be under no -concern respecting his sermon before the university, which<span class="pagenum" id="Page_362">[Pg 362]</span> -he had come to preach, for the authorities would be utterly -regardless of what he said. Here also he had a conversation -with Richard Viney, originally a London tailor, but now the -Oxford Moravian minister,—a man, as James Hutton tells us, -whose person, delivery, and bearing prevented his sermons -being acceptable to many, and yet a man, who, in this same -year, was elected president of the society in Fetter Lane. -Ultimately he removed to Broad Oaks, Essex, as the superintendent -of the Moravian school; then, by casting lots, was -condemned as an enemy of the work of God; and then joined -Wesley’s society at Birstal, which he so perverted, that they -“laughed at all fasting, and self denial, and family prayer,” -and treated even John Nelson slightingly.<a id="FNanchor_423" href="#Footnote_423" class="fnanchor">[423]</a></p> - -<p>Wesley preached his sermon at St. Mary’s, on Saturday, -July 25, to one of the largest congregations he had seen in -Oxford. His text was: “Almost thou persuadest me to be a -Christian;” and his two divisions, (1) what is implied in being -<i>almost</i>; and (2) what in being <i>altogether</i>, a Christian. The -sermon is one of the most faithful that Wesley ever preached. -It was printed by W. Strahan, 12mo, pages 21, and was sold -at twopence.</p> - -<p>It is almost certain, however, that this was not the sermon -that Wesley <i>meant</i> to preach. After his decease, a mutilated -manuscript in English was found among his papers, dated -“July 24, 1741” (a month before he preached at Oxford), and -also a copy of the same in Latin. This was a discourse on the -text, “How is the faithful city become an harlot!” There can -be no question that the sermon was written with the design of -being delivered before the university, and that, for some reason, -the design for the present was abandoned. The sermon, if -preached, must inevitably have brought upon the preacher -the ire of his hearers. While admitting that the university -had some who were faithful witnesses of gospel truth, Wesley -alleges that, comparatively speaking, they were very few. To -say nothing of deists, Arians, and Socinians, some of the -chief champions of the faith were far from being faultless. -Tillotson had published several sermons expressly to prove -that, not <i>faith alone</i>, but <i>good works</i>, are necessary in order to<span class="pagenum" id="Page_363">[Pg 363]</span> -justification; and the great Bishop Bull had taken the same -position. Wesley then proceeds to attack the members of the -university in a way, perhaps, not the most prudent. He asks -if it is not a fact, that many of them “believe that a good -moral man, and a good Christian, mean the same?” He -continues:—</p> - -<div class="blockquote"> - -<p>“Scarcely is the form of godliness seen among us. Take any one you -meet; take a second, a third, a fourth, or the twentieth. Not one of them -has even the appearance of a saint, any more than of an angel. Is there -no needless visiting on the sabbath day? no trifling, no impertinence of -conversation? And, on other days, are not the best of our conversing -hours spent in foolish talking and jesting, nay, perhaps, in wanton talking -too? Are there not many among us found to eat and drink with the -drunken? Are not even the hours assigned for study too commonly employed -in reading plays, novels, and idle tales? How many voluntary -blockheads there are among us, whose ignorance is not owing to -incapacity, but to mere laziness! How few, of the vast number, who -have it in their power, are truly learned men! Who is there that can be -said to understand Hebrew? Might I not say, or even Greek? O what -is so scarce as learning, save religion!”<a id="FNanchor_424" href="#Footnote_424" class="fnanchor">[424]</a></p> -</div> - -<p>The remainder of this remarkable sermon is in the same -strain. Its allegations, we are afraid, were true; but the -sermon was far too personal to be prudent, and Wesley -exercised a wise discretion in exchanging it for the other.</p> - -<p>During the year 1741, while in Wales, Wesley was seized -with a serious illness. Hastening to Bristol, he was ordered, -by Dr. Middleton, to go to bed,—“a strange thing to me,” he -writes, “who have not kept my bed a day for five-and-thirty -years.” A dangerous fever followed, and the Bristol -society held a fast and offered prayer. For eight days, he -hung between life and death; and, for three weeks, he was -kept a prisoner, when, contrary to the advice given him, -he resumed his work, and began to preach daily.</p> - -<p>This was a long interval of enforced retirement for a man -of Wesley’s active temperament; but it was not unprofitably -spent. As soon as he could, he began to read, and during his -convalescence devoured half-a-dozen works. He read “the -life of that truly good and great man, Mr. Philip Henry;” -and “the life of Mr. Matthew Henry,—a man not to be de<span class="pagenum" id="Page_364">[Pg 364]</span>spised, -either as a scholar or a Christian, though not equal to -his father.” He read “Mr. Laval’s ‘History of the Reformed -Churches in France;’ full of the most amazing instances of -the wickedness of men, and of the goodness and power of -God.” He likewise read “Turretin’s ‘History of the Church,’ -a dry, heavy, barren treatise.” He gave a second perusal to -“Theologia Germanica,” and asks, “O, how was it that I -could ever so admire the affected obscurity of this unscriptural -writer?” He also “read again, with great surprise, part -of the ‘Ecclesiastical History of Eusebius,’” and says, “so -weak, credulous, thoroughly injudicious a writer have I seldom -found.”</p> - -<p>Among the pamphlets published against Wesley, during -1741, was one entitled: “The Perfectionists Examined; or, -Inherent Perfection in this Life, no Scripture Doctrine. By -William Fleetwood, Gent.” 8vo, 99 pages. Fleetwood asserts -that, of all the open and professed enemies of the gospel, the -Methodists are the worst; “they are more destructive to -religion than the papists or Mahometans;” “by their artful -insinuations, and outward sanctity, they have drawn numbers -of <i>silly women</i> after them; they plainly show themselves to be -some of those of whom the apostle Peter prophesied, ‘Such -as bring in damnable heresies, denying the Lord that bought -them’”; “and are more like <i>French</i> enthusiasts, or rank -papists, than true Christians.” The reader must guess the -rest.</p> - -<p>Another opponent was Joseph Hart, who published a small -work on “The Unreasonableness of Religion, being Remarks -and Animadversions on Mr. John Wesley’s Sermon on -Romans viii. 32.” Of all the enemies Wesley had, Joseph -Hart was one of the most persisting, for he scarcely -ever preached without endeavouring, more or less, to explode -Wesley’s doctrines, as tending to lead the people into -dangerous delusions.<a id="FNanchor_425" href="#Footnote_425" class="fnanchor">[425]</a></p> - -<p>Another pamphlet, octavo, 75 pages, published during the -year 1741, was entitled: “The Doctrine of Justification by -Faith, stated according to the Articles of the Church of -England. By Arthur Bedford, M.A., Chaplain to His Royal<span class="pagenum" id="Page_365">[Pg 365]</span> -Highness the Prince of Wales.” This was written at the -request of “a member of the religious societies in London,” -who told the author, that, “there had been great disputes -among them lately concerning this doctrine; some having -advanced faith so high, as to make no necessity of a good -life; and others having advanced works so high, as to make -faith to consist only in a general belief, that the New -Testament is the word of God.” The pamphlet is an able -production, and is temperately written. To most of its sentiments, -Wesley himself would have raised no objection.</p> - -<p>It only remains to notice Wesley’s own publications during -1741.<a id="FNanchor_426" href="#Footnote_426" class="fnanchor">[426]</a></p> - -<p>Probably the first was his sermon, entitled, “Christian -Perfection.” He writes: “I think it was in the latter end of -the year 1740, that I had a conversation with Dr. Gibson, -then bishop of London, at Whitehall. He asked me what I -meant by perfection. I told him without any disguise or -reserve. When I ceased speaking, he said, ‘Mr. Wesley, if -this be all you mean, publish it to all the world,’ I answered, -‘My lord, I will’; and accordingly wrote and published the -sermon on Christian perfection.”<a id="FNanchor_427" href="#Footnote_427" class="fnanchor">[427]</a></p> - -<p>The two divisions of this important sermon are: (1) in what -sense Christians <i>are not</i>, and (2) in what sense they <i>are</i>, -<i>perfect</i>. Wesley shows that no one is so perfect in this life, as -to be free from ignorance, from mistakes, from infirmities, and -from temptations. On the other hand, he proves that the -perfect Christian is freed from outward sin; from evil -thoughts; and from evil tempers. The sermon is elaborate, -and has affixed to it Charles Wesley’s hymn on “The -Promise of Sanctification,” consisting of twenty-eight stanzas, -and beginning with the line,—“God of all power, and truth, -and grace.”</p> - -<p>Another of Wesley’s publications was, “A Collection of -Psalms and Hymns.” Hitherto, all the hymn-books, except -the first, had borne, on the title-page, the names of both the -brothers; but this has the name of Wesley only.</p> - -<p>A third was, “A Dialogue between a Predestinarian and<span class="pagenum" id="Page_366">[Pg 366]</span> -his Friend.” 12mo, eight pages. The object of this short -tract is to show, from the writings of Piscator, Calvin, -Zanchius, and others, that predestinarianism teaches, that -God causes reprobates to sin, and creates them on purpose -to be damned.<a id="FNanchor_428" href="#Footnote_428" class="fnanchor">[428]</a></p> - -<p>Besides the above, Wesley published four abridgments from -other works.</p> - -<p>1. “The Scripture Doctrine concerning Predestination, -Election, and Reprobation.” 12mo, 16 pages.</p> - -<p>2. “Serious Considerations on Absolute Predestination.” -12mo, 24 pages. The tract proves, that the doctrine of absolute -predestination is objectionable: (1) because it makes God -the author of sin; (2) because, it makes Him delight in the -death of sinners; (3) because, it is highly injurious to Christ -our Mediator; (4) because, it makes the preaching of the -gospel a mere mock and illusion; etc.</p> - -<p>3. “An Extract of the Life of Monsieur De Renty, a late -Nobleman of France.” 12mo, pages 67. De Renty usually -rose at five o’clock; communicated every day; and spent -his time in devotion and doing good. For several years he -ate but one meal a day, and even that was scanty and always -of the poorest food. He often passed the night in a -chair, instead of in bed, or would lie down upon a bench -in his clothes and boots. He parted with several books, -because richly bound; and carried no silver about him, -but for works of charity. When his mother took from -him a large portion of his property, he caused the <i>Te Deum</i> -to be sung, beginning it himself. He was wont to say, -“I carry about with me ordinarily a plenitude of the -presence of the Holy Trinity.” In visiting the sick, he would -kindle their fires, make their beds, and set in order their little<span class="pagenum" id="Page_367">[Pg 367]</span> -household stuff. His zeal for the salvation of men was -boundless. “I am ready,” said he, “to serve all men, not -excepting one, and to lay down my life for any one.” He -established numbers of societies at Caen and other places, -for the purpose of Christians assisting one another in -working out both their own and their neighbours’ salvation. -He died at Paris, in the thirty-seventh year of his age, on -April 24, 1649. De Renty was, in Wesley’s estimation, a -model saint.</p> - -<p>4. The fourth and last abridgment published, in 1741, was -entitled, “Reflections upon the Conduct of Human Life, with -reference to Learning and Knowledge.” 12mo, pages 36. This -was extracted from a work written by Dr. John Norris, an -old friend of Wesley’s father, and one of the principal contributors -to the <i>Athenian Gazette</i>.<a id="FNanchor_429" href="#Footnote_429" class="fnanchor">[429]</a></p> - -<p>The tract, throughout, is in a high degree rich and racy, -and well worth reading. It unquestionably contains the -great principles which guided Wesley in all his reading, -writing, publishing of books, and educational efforts in -general. He considered all kinds of knowledge useful; but, -some being much more so than others, he devoted to them -time and attention accordingly; and made the whole subordinate -to the great purpose of human existence,—the glory of -God, and the happiness of man. We finish the present -chapter with a few sentences culled from the conclusion -of this threepenny production:—</p> - -<div class="blockquote"> - -<p>“I cannot, with any patience, reflect, that, out of so short a time as -human life, consisting, it may be, of fifty or sixty years, nineteen or twenty -shall be spent in hammering out a little Latin and Greek, and in learning -a company of poetical fictions and fantastic stories. If one were to judge -of the life of man by the proportion of it spent at school, one would think -the antediluvian mark were not yet out. Besides, the things taught in -seminaries are often frivolous. How many excellent and useful things -might be learnt, while boys are thumbing and murdering Hesiod and -Homer? Of what signification is such stuff as this, to the accomplishment -of a reasonable soul? What improvement can it be to my understanding, -to know the amours of <i>Pyramus</i> and <i>Thisbe</i>, or of <i>Hero</i> and -<i>Leander</i>? Let any man but consider human nature, and tell me -whether he thinks a boy is fit to be trusted with Ovid? And yet, to -books such as these our youth is dedicated, and in these some of us<span class="pagenum" id="Page_368">[Pg 368]</span> -employ our riper years; and, when we die, this makes one part of our -funeral eulogy; though, according to the principles before laid down, we -should have been as pertinently and more innocently employed all the -while, if we had been picking straws in Bedlam. The measure of prosecuting -learning is its usefulness to good life; and, consequently, all prosecution -of it beyond or beside this end, is impertinent and immoderate. -For my own part, I am so thoroughly convinced of the certainty of the -principles here propounded, that I look upon myself as under almost a -necessity of conducting my studies by them, and intend to study nothing -at all but what serves to the advancement of piety and good life. I have -spent about thirteen years in the most celebrated university in the world, -in pursuing both such learning as the academical standard requires, and -as my private genius inclined me to; but I intend to spend my uncertain -remainder of time in studying only what makes for the moral improvement -of my mind, and the regulation of my life. More particularly, -I shall apply myself to read such books as are rather persuasive than instructive; -such as warm, kindle, and enlarge the affections, and awaken -the Divine sense in the soul; being convinced, by every day’s experience, -that I have more need of heat than light; though were I for more light, -still I think the love of God is the best light of the soul of man.”</p> -</div> - -<p>This is a long extract; but it is of some consequence, as -furnishing a key to the whole of Wesley’s literary pursuits—from -this, the commencement of his Methodist career, to the -end of his protracted life. His aim was not to shine in -scholarship, but to live a life of goodness.</p> -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> -<p><span class="pagenum" id="Page_369">[Pg 369]</span></p> - -<h3 class="nobreak" id="y1742">1742.</h3> -</div> - - -<div class="sidenote">1742<br /> - -Age 39</div> - -<p class="drop-cap">WESLEY now began to enlarge the sphere of his -operations. Hitherto, his only stated congregations -had been at Kingswood, at Bristol, and at the Foundery, -London. For these, the ministrations of himself and his -brother were sufficient; but, as the work increased, new -preachers became needful. Cennick and Humphreys had both -left him; but others supplied their places. John Nelson came -to London, was converted, and, at the end of the year 1740, -returned to Birstal in Yorkshire, where, impelled by the love -of Christ, and almost without knowing it, he began to preach -to his unconverted neighbours. Thomas Maxfield also, one -of the first converts in Bristol, and who, for a year or two, -seems to have travelled with Charles Wesley, perhaps in the -capacity of servant, being left in London, to meet during -Wesley’s absence the Foundery society, pray with them, and -give them suitable advice, was insensibly led from praying -to preaching,—his sermons being accompanied with such -power, that numbers were made penitent and were converted. -Wesley, hearing of this irregularity, hurried back to London, -for the purpose of stopping it. His mother, living in his -house, adjoining the Foundery, said: “John, take care what -you do with respect to that young man, for he is as surely -called of God to preach, as you are. Examine what have -been the fruits of his preaching, and hear him yourself.” The -Countess of Huntingdon also wrote: “Maxfield is one of the -greatest instances of God’s peculiar favour that I know. He -is my astonishment. The first time I made him expound, I -expected little from him; but, before he had gone over -one fifth part of his discourse, my attention was riveted, -and I was immovable. His power in prayer, also, is very -extraordinary.”<a id="FNanchor_430" href="#Footnote_430" class="fnanchor">[430]</a></p> - -<p>Wesley was convinced, and the Rubicon was passed. “I am<span class="pagenum" id="Page_370">[Pg 370]</span> -not clear,” he writes under the date of April 21, 1741, “that -brother Maxfield should not expound at Greyhound Lane; -nor can I as yet do without him. Our clergymen” (Stonehouse, -Hall, and others) “have miscarried full as much as the -laymen; and that the Moravians are other than laymen, I -know not.”<a id="FNanchor_431" href="#Footnote_431" class="fnanchor">[431]</a> Wesley wrote again, about four years after -employing Maxfield:—</p> - -<div class="blockquote"> - -<p>“I am bold to affirm, that these unlettered men have help from God -for the great work of saving souls from death. But, indeed, in the one -thing which they profess to know, they are not ignorant men. I trust -there is not one of them, who is not able to go through such an examination, -in substantial, practical, experimental divinity, as few of our -candidates for holy orders, even in the university, are able to do. In -answer to the objection, that they are laymen, I reply, the scribes of -old, who were the ordinary preachers among the Jews, were not priests; -they were not better than laymen. Yea, many of them were incapable -of the priesthood, being not of the tribe of Levi. Hence, probably, it -was, that the Jews themselves never urged it as an objection to our Lord’s -preaching, that He was no priest after the order of Aaron; nor, indeed, -could be; seeing He was of the tribe of Judah. Nor does it appear -that any objected this to the apostles. If we come to later times, was -Mr. Calvin ordained? Was he either priest or deacon? And were not -most of those whom it pleased God to employ in promoting the Reformation -abroad, laymen also? Could that great work have been promoted -at all, in many places, if laymen had not preached? In all Protestant -churches, ordination is not held a necessary pre-requisite of preaching; -for in Sweden, in Germany, in Holland, and, I believe, in every Reformed -church in Europe, it is not only permitted, but required, that, before any -one is ordained, he shall publicly preach a year or more <i>ad probandum -facultatem</i>. And, for this practice, they believe they have an express -command of God; ‘let those first be proved, then let them use the office -of a deacon, being found blameless’ (1 Tim. iii. 10). Besides, in how -many churches, in England, does the parish clerk read one of the lessons, -and in some the whole service of the Church, perhaps every Lord’s day? -And do not other laymen constantly do the same thing in our very -cathedrals? which, being under the inspection of the bishops, should be -patterns to all other churches. Nay, is it not done in the universities -themselves? Who ordained that singing man at Christ Church; who -is likewise utterly unqualified for the work, murdering every lesson he -reads; not endeavouring to read it as the word of God, but rather as -an old song?”</p> -</div> - -<p>Where is the priest, pretending that preaching belongs exclusively -to those in orders, who can answer such arguments<span class="pagenum" id="Page_371">[Pg 371]</span> -as these? But Wesley’s case was stronger than even this. He -proceeds to relate that, after God had used him and his -brother clergymen, in several places, in turning many from a -course of sin to a course of holiness, the ministers of these -places, instead of receiving them with open arms, spoke of -them “as if the devil, not God, had sent them; and represented -them as fellows not fit to live,—papists, heretics, -traitors, conspirators against their king and country;” while -the people, who had been converted by their preaching, were -“driven from the Lord’s table, and were openly cursed in -the name of God.” What could be done in a case like -this? “No clergyman would assist at all. The expedient -that remained was, to find some one among themselves, -who was upright of heart, and of sound judgment in -the things of God; and to desire him to meet the rest as -often as he could, in order to confirm, as he was able, in -the ways of God, either by reading to them, or by prayer, -or by exhortation.”</p> - -<p>This was done, and God blessed it. “In several places, by -means of these unlettered men, not only those who had -already begun to run well were hindered from drawing back -to perdition; but other sinners also, from time to time, were -converted from the error of their ways.”</p> - -<p>“This plain account,” continues Wesley, “of the whole -proceeding, I take to be the best defence of it. I know no -scripture which forbids making use of such help, in a case of -such necessity. And I praise God who has given even this -help to those poor sheep, when ‘their own shepherds pitied -them not.’”</p> - -<p>Brave-hearted Wesley! The step he took was momentous; -but he was a match for all opposers; and marvellous is the -fact that the very Church, which so branded him for such a -departure from Church order, is now actually copying his -example. Notable, in future years, will be the incident, which -has almost passed without being noticed, that, in the month -of May, 1869, in his own private chapel, at London House, -Dr. Jackson, Bishop of London, formally authorised eight -laymen “to read prayers, and to read and <i>explain</i> the Holy -Scriptures,” and “to conduct religious services for the poor in -schools, and mission rooms, and in the open air,” in the<span class="pagenum" id="Page_372">[Pg 372]</span> -London diocese, with the understanding and agreement that -their labours will be rendered gratuitously.<a id="FNanchor_432" href="#Footnote_432" class="fnanchor">[432]</a> Thus are even -bishops treading in the once hated footsteps of the great -Methodist.</p> - -<p>In 1742, Wesley’s itinerating commenced in earnest. -During the year, he spent about twenty-four weeks in London -and its vicinity; fourteen in Bristol and the surrounding -neighbourhood; one in Wales; and thirteen in making two -tours to Newcastle-upon-Tyne, taking, on his way, Donnington -Park, Birstal, Halifax, Dewsbury, Mirfield, Epworth, -Sheffield, and other towns and villages adjoining these.</p> - -<p>Whitefield spent the first two months in Bristol, Gloucester, -and the west of England, and the three following in London. -He then went to Scotland, where he continued until the end -of October, when he returned to London for the remainder of -the year.</p> - -<p>Wesley and he were again friends. On April 23, Wesley -writes: “I spent an agreeable hour with Mr. Whitefield. I -believe he is sincere in all he says, concerning his earnest -desire of joining hand in hand with all that love the Lord -Jesus Christ. But if, as some would persuade me, he is not, -the loss is all on his own side. I am just as I was. I go on -my way, whether he goes with me or stays behind.”</p> - -<p>This interview took place at Easter, a season of the year -which Moorfields was wont to keep with uproarious hilarity. -On this occasion, the spacious rendezvous was filled, from end -to end, with mountebanks, players, drummers, trumpeters, -merryandrews, and menageries. Whitefield mounted his field -pulpit, and from twenty to thirty thousand people flocked -around him. He became a target, at which were hurled dirt, -dead cats, stones, and rotten eggs. A fool belonging to one -of the puppetshows attempted to lash him with a whip; and -a recruiting sergeant, with his drum and other musical instruments, -marched through his congregation; but Whitefield, -for three hours, continued praying, preaching, and singing; -and then retired to the Tabernacle, with his pocket full of -notes from persons who had been awakened by his sermon,<span class="pagenum" id="Page_373">[Pg 373]</span> -and which were read amid the praises and acclamations of -assembled crowds. A thousand such papers had been sent to -him; and three hundred and fifty of the inquiring penitents -were received into church fellowship in a single day.<a id="FNanchor_433" href="#Footnote_433" class="fnanchor">[433]</a></p> - -<p>Wesley and Whitefield henceforth were divided, and yet -united. Each pursued his own separate course; but their -hearts were one. Their creeds were different; but not their -aims. “Mr. Wesley,” writes Whitefield in 1742, “I think is -wrong in some things; but I believe he will shine bright in -glory. I have not given way to him, or to any, whom I thought -in error, no not for an hour; but I think it best not to dispute, -where there is no probability of convincing.”<a id="FNanchor_434" href="#Footnote_434" class="fnanchor">[434]</a> And again, in -a letter to Wesley himself, on October 11, 1742, he says: -“I had your kind letter, dated October 5. In answer to the -first part of it, I say, ‘Let old things pass away, and all things -become new.’ I can also heartily say ‘Amen’ to the latter -part of it—‘Let the king live for ever and controversy die,’ -It has died with me long ago. I thank you, dear sir, for -praying for me. I have been upon my knees praying for -you and yours, and that nothing but love, lowliness, and -simplicity may be among us!”<a id="FNanchor_435" href="#Footnote_435" class="fnanchor">[435]</a></p> - -<p>To the day of his death, Whitefield breathed this loving -spirit, and rejoiced to find reciprocal affection in his friend -Wesley. After this, we shall refrain from adverting to his -history more than we find needful,—not for want of admiration -of his character and labours, but because it is impossible, in -casual notices, to do him justice. He was still hounded as -much as ever by the dogs of persecution. Though he was -now in Scotland, where, if anywhere, his Calvinistic doctrines -were likely to gain him favour, yet even there he met with -virulent opposers. Among other extremely bitter pamphlets -published against him, in 1742, was one printed at Edinburgh, -“by a true lover of the Church and country,” who represented -him as taking upon himself “the office of a thirteenth apostle,” -and concluded his courteous outpouring thus: “Let all good -people beware of this stroller, for he will yet find a way to -wheedle you out of your money. He is as artful a mounte<span class="pagenum" id="Page_374">[Pg 374]</span>bank -as any I know.” Another pamphlet, entitled “The -Declaration of the True Presbyterians, within the Kingdom -of Scotland, concerning Mr. George Whitefield and the work -at Cambuslang,” begun as follows:—“The declaration, protestation, -and testimony of the suffering remnant of the anti-popish, -anti-Lutheran, anti-prelatic, anti-Whitefieldian, anti-Erastian, -anti-sectarian, true Presbyterian church of Christ in -Scotland;” and then this windy performance, of thirty-two -pages, proceeds to say that Whitefield is “an abjured, prelatic -hireling, of as lax toleration principles as any that ever set up -for the advancing the kingdom of Satan. He is a wandering -star, who steers his course according to the compass of gain -and advantage.” A third publication, issued in 1742, was, “A -Warning against countenancing the ministrations of Mr. -George Whitefield, wherein is shown that Mr. Whitefield is no -minister of Jesus Christ; that his call and coming to Scotland -are scandalous; that his practice is disorderly and fertile of -disorder; and that his whole doctrine is, and his success -must be, diabolical. By Adam Gib, minister of the gospel at -Edinburgh.” In this sweet effusion of seventy-five pages, -poor Whitefield is solemnly pronounced to be “one of those -false Christs, of whom the church is forewarned, Matt. xxiv. -24.” After reviewing some of Whitefield’s tenets, Mr. Adam -Gib deliciously remarks: “in raking through this dunghill of -Mr. Whitefield’s doctrine, we have raised as much <i>stink</i> as -will suffocate all his followers, that shall venture to draw near -without stopping their noses.” “The complex scheme of his -doctrine is diabolical; it proceeds through diabolical influence, -and is applied unto a diabolical use, against the Mediator’s -glory and the salvation of men.” This was pretty strong for -a young man, twenty-nine years of age, and who, four years -afterwards, became the leader of the party known by the -name of Anti-burghers. We are prepared, by such pious -venom, for the fact, that, in the year following, when the -“associate presbytery met for renewing the national covenant -of Scotland, and the solemn league and covenant of -the three nations,” they drew up and printed “a confession -of the sins of the ministry,” in which they humble themselves -before God, for not “timeously” warning the people against -Whitefield; for being “too remiss in their endeavours to<span class="pagenum" id="Page_375">[Pg 375]</span> -prevent the sad effects of his ministrations;” for being -“too little affected by the latitudinarian principles and awful -delusions which he had propagated;” and for not “crying -to God, that He would rebuke the devourer, and cast the -false prophet and the unclean spirit out of the land.”<a id="FNanchor_436" href="#Footnote_436" class="fnanchor">[436]</a></p> - -<p>Despite all this, Whitefield cheerily pursued the path -marked out by Providence. Few men have been more entitled -to the last beatitude in our Saviour’s sermon, “Blessed -are ye, when men shall revile you, and persecute you, and -shall say all manner of evil against you falsely, for My -sake.”</p> - -<p>It was through the timely interposition of Howel Harris, -that the friendship between Wesley and Whitefield was resumed. -Towards this warm-hearted Welshman Wesley -cherished the most sincere affection, and, on the 6th of -August, 1742, wrote to him as follows:—</p> - -<div class="blockquote"> - -<p>“<span class="smcap">My dear Brother</span>,—I have just read yours, dated at Trevecca, -October 19, 1741. And what is it that we contend about? Allow such a -perfection as you have there described, and all further dispute I account -vain jangling and mere strife of words. As to the other point, we agree: -(1) that no man can have any power except it be given him from above; -(2) that no man can merit anything but hell, seeing all other merit is in -the blood of the Lamb. For those two fundamental points, both you and -I earnestly contend; what need, then, of this great gulf to be fixed between -us? Brother, is thy heart with mine, as my heart is with thine? -If it be, give me thy hand. I am indeed a poor, foolish, sinful worm; and -how long my Lord will use me, I know not. I sometimes think the time -is coming when He will lay me aside. For surely never before did He -send such a labourer into such a harvest. But, so long as I am continued -in the work, let us rise up together against the evil-doers; let us not -weaken, but strengthen one another’s hands in God. My brother, my -soul is gone forth to meet thee; let us fall upon one another’s neck. The -good Lord blot out all that is past, and let there henceforward be peace -between me and thee!</p> - -<p class="psig"> -“I am, my dear brother, ever yours,<br /> -“<span class="smcap">John Wesley</span>.”<a id="FNanchor_437" href="#Footnote_437" class="fnanchor">[437]</a><br /> -</p> -</div> - -<p>Another of Wesley’s friends, at this period, was the Rev. -Henry Piers, vicar of Bexley, a devoted man, who, through -the instrumentality of Charles Wesley and Mr. Bray, had found -peace with God on the 10th of June, 1738. He at once began<span class="pagenum" id="Page_376">[Pg 376]</span> -to preach, with great fidelity, the scriptural method of salvation; -and such was his success, that in August, 1739, -Whitefield assisted him in administering the sacrament, in -Bexley church, to nearly six hundred communicants. -Keziah Wesley was an inmate of his house; and Wesley -himself was a welcome visitor. He was one of the six -persons who composed Wesley’s first Conference, in 1744; -and one of the three who publicly walked with Wesley from -the church of St. Mary’s, Oxford, when he preached, for the -last time, before the university.</p> - -<p>In 1742, the vicar of Bexley was appointed to preach at -Sevenoaks, “before the right worshipful the Dean of the -Arches, and the reverend the clergy of the deanery of -Shoreham, assembled in visitation.” The text chosen by Mr. -Piers was 1 Corinthians iv. 1, 2; and his object was to show -what doctrines ministers ought to preach, and also what ought -to be their tempers and behaviour. A letter to Wesley, -written May 24, three days after the sermon was delivered, -states that, at the beginning of his discourse, Piers was -listened to with gravity; but, while dwelling upon the doctrines -of the Church, his reverend auditors began to indulge -in “shrewd looks and indignant smiles”; this was followed -with “laughter and loud whispers,” some of them saying, -“Piers is mad, crazy, and a fool.” When he came to the -application of his discourse, and asked whether the clergy -preached such doctrines, possessed such tempers, and led such -lives, the ordinary would endure it no longer, but beckoned -to the apparitor to open his pew door, and to the minister of -Sevenoaks church to command Piers to stop. The minister -made a sign to the preacher, but without effect. The ordinary -then publicly desired Piers to pronounce the benediction, -as the congregation had already heard quite enough. -Piers, however, still went on; all the clergy, except one or -two, walked out; and the preacher, without further interruption, -finished his discourse to an attentive audience.<a id="FNanchor_438" href="#Footnote_438" class="fnanchor">[438]</a></p> - -<p>The sermon, though written by Mr. Piers, was, previous to -its being preached, revised by Wesley;<a id="FNanchor_439" href="#Footnote_439" class="fnanchor">[439]</a> and, in September<span class="pagenum" id="Page_377">[Pg 377]</span> -ensuing, was published, price sixpence,<a id="FNanchor_440" href="#Footnote_440" class="fnanchor">[440]</a> with a list of the -books sold by Wesley at the Foundery in Moorfields, inserted. -The sermon, in point of fact, was a joint production of Wesley -and his friend. Any one, comparing it with other sermons -published by Mr. Piers, will perceive an unmistakable difference -in style, and force of expression. The sermon was, to a -great extent, Wesley’s; and, in this instance, Wesley was -almost preaching by proxy.</p> - -<p>Wesley longed for helpers; but, conscious that none would -be useful unless converted, he was careful in accepting offers. -Of his friend Piers he could have no doubt; but it was otherwise -with respect to a clergyman from America, who called -upon him at the beginning of the year, and “appeared full of -good desires.” Wesley writes: “I cannot suddenly answer -in this matter; I must first know what spirit he is of; for -none can labour with us, unless he ‘count all things dung and -dross, that he may win Christ.’” With Wesley, neither learning, -nor talent, nor even orders, nor all combined, were sufficient -to induce him to accept a helper, unless there was also -piety. Purity in preachers is of more importance than either -scholarship, or genius, or both united. The former is an -essential, without which no man ought to preach; the latter -are, at the best, but useful in helping a preacher to preach -successfully.</p> - -<p>In a certain sense, Methodist societies were begun in 1739; -but it was not until 1742 that they were divided into classes. -In January, 1739, the London society, which was really Moravian, -and not Methodist, consisted of about sixty persons. -Three months after that, Wesley went to Bristol, where “a -few persons agreed to meet weekly, with the same intention as -those in London”; and these were soon increased by “several -little societies, which were already meeting in divers parts -of the city,” amalgamating with them. About the same time -similar societies were formed at Kingswood and at Bath.<a id="FNanchor_441" href="#Footnote_441" class="fnanchor">[441]</a> -These religious communities grew and multiplied. At the -beginning of 1742, the London society alone, after repeated -siftings, numbered about eleven hundred members.<a id="FNanchor_442" href="#Footnote_442" class="fnanchor">[442]</a> Hitherto,<span class="pagenum" id="Page_378">[Pg 378]</span> -Wesley and his brother had been their only pastors; but, on -February 15, 1742, an accident led to a momentous alteration. -Nearly three years before, Wesley had built his meeting-house -in Bristol; but, notwithstanding the subscriptions and collections -made at the time to defray the expense, a large debt -was still unpaid. On the day mentioned, some of the principal -members of the Bristol society met together to consult -how their pecuniary obligations should be discharged. One -of them stood up and said, “Let every member of the society -give a penny a week, till the debt is paid.” Another answered, -“Many of them are poor, and cannot afford to do it.” -“Then,” said the former, “put eleven of the poorest with me; -and if they can give anything, well; I will call on them -weekly; and if they can give nothing, I will give for them as -well as for myself. And each of you call on eleven of your -neighbours weekly; receive what they give, and make up -what is wanting.” “It was done,” writes Wesley; “and in -a while, some of these informed me, they found such and -such an one did not live as he ought. It struck me immediately, -‘This is the thing, the very thing, we have wanted -so long.’”</p> - -<p>What was the result? Wesley called together these weekly -collectors of money to pay the debt on the Bristol chapel, -and desired each, in addition to collecting money, to make -particular inquiry into the behaviour of the members whom -they visited. They did so. Many disorderly walkers were -detected; and thus the society was purged of unworthy -members.<a id="FNanchor_443" href="#Footnote_443" class="fnanchor">[443]</a></p> - -<p>Within six weeks after this, on March 25, Wesley introduced -the same plan in London; where he had long found it -difficult to become acquainted with all the members personally. -He requested “several earnest and sensible men to meet -him,” to whom he explained his difficulty. They all agreed -that, “to come to a sure, thorough knowledge of each member, -there could be no better way than to divide the society into -classes, like those at Bristol.” Wesley, at once, appointed, -as leaders, “those in whom he could most confide”; and thus, -after an existence of three years, the Methodist societies were<span class="pagenum" id="Page_379">[Pg 379]</span> -divided into classes, in 1742. “This,” says Wesley, “was the -origin of our classes, for which I can never sufficiently praise -God; the unspeakable usefulness of the institution having -ever since been more and more manifest.”<a id="FNanchor_444" href="#Footnote_444" class="fnanchor">[444]</a></p> - -<p>At first, the leaders visited each member at his own house; -but this was soon found to be inconvenient. It required more -time than the leaders had to spare; and many members lived -with masters, mistresses, or relations, where it was almost -impossible for such visits to be made. Hence, before long, it -was agreed, that each leader should meet his apportioned -members all together, once a week, at a time and place most -convenient for the whole. The leader began and ended each -meeting with singing and prayer, and spent about an hour in -conversing with those present, one by one.<a id="FNanchor_445" href="#Footnote_445" class="fnanchor">[445]</a></p> - -<p>Thus class-meetings began. Wesley writes, “It can scarce -be conceived what advantages have been reaped by this little -prudential regulation. Many now experienced that Christian -fellowship, of which they had not so much as an idea before. -They began to bear one another’s burdens, and naturally to -care for each other’s welfare. And as they had daily a more -intimate acquaintance, so they had a more endeared affection -for each other. Upon reflection, I could not but observe, this -is the very thing which was from the beginning of Christianity. -As soon as any Jews or heathen were so convinced of the -truth, as to forsake sin, and seek the gospel of salvation, the -first preachers immediately joined them together; took an -account of their names; advised them to watch over each -other; and met these κατηχουμενοι, <i>catechumens</i>, as they were -then called, apart from the great congregation, that they -might instruct, rebuke, exhort, and pray with them, and for -them, according to their several necessities.”<a id="FNanchor_446" href="#Footnote_446" class="fnanchor">[446]</a></p> - -<p>Such is Wesley’s own account of the origin of these weekly<span class="pagenum" id="Page_380">[Pg 380]</span> -meetings. Some of the old members were, at first, extremely -averse to this new arrangement, regarding it, not as a privilege, -but rather a restraint. They objected, that there were -no such meetings when they joined the society, and asked -why such meetings should be instituted now. To this Wesley -answered, that he regarded class-meetings not essential, nor -of Divine institution, but merely prudential helps, which it -was a pity the society had not been favoured with from the -beginning. “We are always open to instruction,” says he -to these complainants, “willing to be wiser every day than we -were before, and to change whatever we can change for the -better.”</p> - -<p>Another objection was, “There is no scripture for classes.” -Wesley replied, that there was no scripture against them; -and that, in point of fact, there was much scripture for them, -namely, texts which enjoined the substance of the thing, -leaving indifferent circumstances to be determined by reason -and experience.</p> - -<p>The most plausible objection of all, however, was that -which is often urged at the present day. Wesley writes: -“They spoke far more plausibly who said, ‘The thing is well -enough in itself; but the leaders have neither gifts nor graces -for such an employment.’ I answer—(1) Yet such leaders as -they are, it is plain God has blessed their labour. (2) If any -of these is remarkably wanting in gifts or grace, he is soon -taken notice of and removed. (3) If you know any such, tell -it to me, not to others, and I will endeavour to exchange him -for a better. (4) It may be hoped they will all be better than -they are, both by experience and observation, and by the -advices given them by the minister every Tuesday night, and -the prayers (then in particular) offered up for them.”<a id="FNanchor_447" href="#Footnote_447" class="fnanchor">[447]</a></p> - -<p>The appointment of these leaders was of vast importance; -but it was not sufficient. Wesley continues: “As the society -increased, I found it required still greater care to separate the -precious from the vile. In order to this, I determined, at -least once in every three months, to talk with every member -myself, and to inquire at their own mouths, whether they -grew in grace and in the knowledge of our Lord Jesus Christ.<span class="pagenum" id="Page_381">[Pg 381]</span> -At these seasons, I likewise particularly inquire whether there -be any misunderstanding or difference among them; that -every hindrance of peace and brotherly love may be taken -out of the way.”<a id="FNanchor_448" href="#Footnote_448" class="fnanchor">[448]</a></p> - -<p>Nothing need be added to this full account of the origin of -the class-meeting and the quarterly visitation of the Methodists. -Wesley, from the beginning, “recognised the scriptural -distinction between the church and the world. The men who -possessed religion, and the men who possessed it not, were -not for a moment confounded. They might be neighbours in -locality, and friends in goodwill; but they were wide as the -poles asunder in sentiment. The quick and the dead may -be placed side by side; but no one can, for ever so short a -period, mistake dead flesh for living fibre. The church and -the churchyard are close by; but the worshippers in the one -and the dwellers in the other are as unlike as two worlds can -make them. The circle within the circle, the company of the -converted, Wesley always distinguished from the mass of -mankind, and made special provision for their edification in -all his organisms.”<a id="FNanchor_449" href="#Footnote_449" class="fnanchor">[449]</a></p> - -<p>After the formation of classes, the next event in point of -importance, in the year 1742, was Wesley’s visit to the north -of England. A combination of circumstances led to this.</p> - -<p>John Nelson had been converted among the Methodists in -London, and had returned to Birstal, in Yorkshire, where -Benjamin Ingham had already founded a number of flourishing -Moravian brotherhoods. Nelson began to preach in the -towns of Yorkshire; his labours were greatly blessed; and -many of the greatest profligates, blasphemers, drunkards, and -sabbath-breakers were entirely changed. John had often -invited Wesley to visit Yorkshire, and this was one of the -reasons of his setting out.<a id="FNanchor_450" href="#Footnote_450" class="fnanchor">[450]</a></p> - -<p>Another was, that the Countess of Huntingdon had earnestly -urged him to proceed to Newcastle, and to employ his -best efforts to improve the moral and religious condition of -the colliers on the Tyne. The letter, containing this request,<span class="pagenum" id="Page_382">[Pg 382]</span> -has not been published, but is in the possession of the Rev. -James Everett.</p> - -<p>The countess was now resident at Donnington Park, the -favourite home of her noble husband, the Earl of Huntingdon, -who, like herself, treated ministers of Christ with every mark -of polite attention. His sisters, Lady Betty Hastings, and -Lady Margaret, (who afterwards became the wife of Ingham,) -had been converted through the instrumentality of the -Methodists, and were now sincere and earnest Christians. -Donnington became a sort of rallying place for Christian -ministers and Christian people. Mr. Simpson and Mr. Graves, -two converted clergymen, resided in the neighbourhood. David -Taylor, one of the servants of the Earl of Huntingdon, had -commenced preaching in the surrounding hamlets and villages, -and had begun a work which resulted in the forming of the -New Connexion of General Baptists. Miss Fanny Cooper, -residing with the countess, and dying of consumption, was -greatly beloved by Wesley, and wished to see him.<a id="FNanchor_451" href="#Footnote_451" class="fnanchor">[451]</a> All these -circumstances had to do with his setting out for the midland -counties, for Yorkshire, and for Newcastle-upon-Tyne.</p> - -<p>On the 9th of January, Lady Huntingdon wrote to him, -saying, that Miss Cooper was waiting for the consolation of -Israel with an indescribable firmness of faith and hope. She -had read his Journal, which he had sent for her perusal, and -thought there was nothing in it which ought to be left out; -and that the manner in which he spoke of himself could not -be mended.<a id="FNanchor_452" href="#Footnote_452" class="fnanchor">[452]</a></p> - -<p>In another letter, dated the 15th of March, she tells him -that she is sure he is a chosen vessel set for the defence of the -gospel; that she has given up the school at Markfield; that -John Taylor is gone to be an assistant to David Taylor, and -to become a schoolmaster among the people who had been -converted; and that Mr. Graves had been blessed by Wesley’s -conversation, and greatly loved him.<a id="FNanchor_453" href="#Footnote_453" class="fnanchor">[453]</a></p> - -<p>In a third letter, dated ten days later, Wesley is informed -that John Taylor is about to wait upon him, and to say that,<span class="pagenum" id="Page_383">[Pg 383]</span> -unless David Taylor (who had contracted an ill judged -marriage, and fallen into the German stillness) transferred his -flock to Wesley and his brother Charles, the countess would -withdraw from him her support and countenance. She adds: -“I would not trust David with the guidance of my soul, no, -not for worlds. I find he is going to build himself a room, -and to break with the ministers, and become a lay preacher. -He has more pride than I ever saw in man. If he will -commit his poor sheep into your hands, I will assist in the -room, school, etc.; but else will I do nothing. You are much -mistaken about the bishops not reading what you publish; I -know they do. Let me know in your next if you approve -what I have done about David.”<a id="FNanchor_454" href="#Footnote_454" class="fnanchor">[454]</a></p> - -<p>Six weeks afterwards, Lady Huntingdon wrote again, -saying that Miss Cooper was at the point of death, and -wished to see Wesley; and that a horse had been ordered for -John Taylor to go down with him.<a id="FNanchor_455" href="#Footnote_455" class="fnanchor">[455]</a> On receiving this, -Wesley started almost immediately. He reached Donnington -Park on May 22; found Miss Cooper just alive; spent three -days with her and the countess, rejoicing in the grace of God; -and then set out for Birstal, still accompanied by John -Taylor.<a id="FNanchor_456" href="#Footnote_456" class="fnanchor">[456]</a> On arriving at Birstal, Wesley went to an inn and -sent for John Nelson; and John came and carried him to -his own humble home. Thus was the aristocratic mansion -exchanged for the mason’s cottage. Numbers had been -converted by John’s plain, blunt preaching; but, because he -advised them to go to church and sacrament, Ingham reproved -him, and forbade the members of his societies to -hear him.</p> - -<p>Ingham, to some extent at least, had fallen into the -dangerous delusions of the Moravians. He had also exposed -himself to suspicions of another kind. Dr. Doddridge, in a -letter written a fortnight before Wesley’s visit to Birstal, says: -“I am much surprised with a book, called the ‘Country -Parson’s Advice to a Parishioner,’ which is circulated, with -extreme diligence, by Ingham, and other Methodists in our<span class="pagenum" id="Page_384">[Pg 384]</span> -part of the country. It artfully disguises, but most evidently -contains and recommends, almost all the doctrines of popery, -and none more than that fatal one of consigning conscience -and fortune into the hands of the priesthood.<a id="FNanchor_457" href="#Footnote_457" class="fnanchor">[457]</a> I am not -hasty to smell out a Jesuit, and ever thought the Methodists -had more honesty than wisdom; but this certain fact surprises -me, and I should be glad of a key to it. It may be said, that -they have generally appeared men of plain understandings, -void of that art and learning necessary for missionaries; but all -plots require tools, and have underparts, nor may these always -be let into the whole design. On the whole, while they are -diffusing such sentiments, Protestantism and our free constitution -may have as little reason to thank them as learning -and reason have already.”<a id="FNanchor_458" href="#Footnote_458" class="fnanchor">[458]</a></p> - -<p>Wesley preached, on May 26, at noon, on the top of Birstal -hill; spent the afternoon in conversing with Nelson’s converts; -and, at eight at night, preached on Dewsbury moor, -two miles from Birstal, and, in opposition to the Moravian -tenets, “earnestly exhorted all who believed, to wait upon -God in His ways, and to let their light shine before men.”</p> - -<p>His labours were not without success. One of his hearers -was Nathaniel Harrison, a young man twenty-three years of -age, who soon after was made circuit steward, an office which -he filled for more than twenty years, and during a long life -encountered no small amount of brutal persecution for the -sake of his great Master. His father turned him out of -doors; his eldest brother horsewhipped him; and the mob -hurled missiles at his head, and, on one occasion, were -literally bespattered with his blood. Nathaniel Harrison -was a happy Christian, and attained to the age of eighty -years before he died; he was wont to say, “My soul is -always on the wing, I only wait the summons.”<a id="FNanchor_459" href="#Footnote_459" class="fnanchor">[459]</a></p> - -<p><span class="pagenum" id="Page_385">[Pg 385]</span></p> - -<p>Another of Wesley’s hearers was John Murgatroyd, a -weaver, who became a member of the second class which was -formed in Yorkshire; was present when John Nelson was -pressed for a soldier; and was one of those brave-hearted -Methodists who sang songs of praise at the door of Nelson’s -prison. He lived to have ten children, fifty-one grandchildren, -and twenty-one great grandchildren; and, after being sixty-three -years a Methodist, he peacefully breathed his last -breath at Wansford, in the east of Yorkshire, having, on the -day before, attended three public services, and sung the -praises of his Saviour with an animation which seemed to -evince that he was exulting in the hope of singing the new -song in heaven.<a id="FNanchor_460" href="#Footnote_460" class="fnanchor">[460]</a></p> - -<p>Leaving Birstal, Wesley and John Taylor came to Newcastle -on Friday, May 28.</p> - -<p>This northern metropolis was then widely different to what -it is at present. Then the only streets, of any consequence, -were Pilgrim Street, Newgate Street, Westgate Street, the -Side, and Sandgate. On the south of Westgate Street there -was nothing but open country. Between Westgate Street -and Newgate Street, the only buildings were the vicarage and -St. John’s church; whilst between Newgate Street and the -upper part of Pilgrim Street almost the only edifice was the -house of the Franciscan Friars. On the east of Pilgrim -Street were open fields, and on the north nothing but a few -straggling houses. The town was surrounded with a wall, -having turrets, towers, and gates. On what is now the centre -of the town, stood the princely dwelling of Sir William -Blackett, environed with extensive pleasure grounds, adorned -with trees and statues. There were five churches: St. John’s, -in which, besides the Sunday services, there were public -prayers three times every week; St. Andrew’s, where, in -addition to services on sabbaths, prayers were read every -Wednesday and Friday morning; Allhallows; St. Nicholas’s, -in which there was public service twice daily; and the church -of St. Thomas, at the entrance of the street on Newcastle -bridge. The Roman Catholics had a chapel at the Nuns; the -Quakers a meeting-house in Pilgrim Street, nearly opposite to<span class="pagenum" id="Page_386">[Pg 386]</span> -the Pilgrim’s Inn; and the Dissenters two or three chapels in -different parts, and also a burial ground near Ballast Hills.<a id="FNanchor_461" href="#Footnote_461" class="fnanchor">[461]</a></p> - -<p>As already stated, Wesley reached Newcastle on Friday -night, the 28th of May. The public house, in which he lodged, -belonged to a Mr. Gun, and stood a few yards northward of -the site on which he built his Orphan House. This, at -the time, was open country, and about a mile from busy, -dirty, degraded Sandgate on the river side. On walking out, -after tea, he was surprised and shocked at the abounding -wickedness. Drunkenness and swearing seemed general, and -even the mouths of little children were full of curses. How -he spent the Saturday we are not informed; but, on Sunday -morning, at seven,<a id="FNanchor_462" href="#Footnote_462" class="fnanchor">[462]</a> he and John Taylor took their stand, near -the pump, in Sandgate, “the poorest and most contemptible -part of the town,” and began to sing the old hundredth psalm -and tune. Three or four people came about them, “to see -what was the matter;” these soon increased in number, and, -before Wesley finished preaching, his congregation consisted -of from twelve to fifteen hundred persons. When the service -was ended, the people still “stood gaping, with the most profound -astonishment,” upon which Wesley said: “If you desire -to know who I am, my name is John Wesley. At five in the -evening, with God’s help, I design to preach here again.”</p> - -<p>Such was the commencement of Methodism in the north of -England,—the preacher the renowned John Wesley, doubtless -dressed in full canonicals, with plain John Taylor standing at -his side,—the time seven o’clock on a Sunday morning, in the -beautiful month of May,—the place Sandgate, crowded with -keelmen and sailors, using, says Christopher Hopper, “the -language of hell, as though they had received a liberal -education in the regions of woe,”<a id="FNanchor_463" href="#Footnote_463" class="fnanchor">[463]</a>—the song of praise the -old hundredth psalm, which, like the grand old ocean, is as -fresh and as full of music now as it was when it first was -written,—and the text, the very pith of gospel truth, “He -was wounded for our transgressions, He was bruised for our -iniquities, the chastisement of our peace was upon Him, and -with His stripes we are healed.”</p> - -<p><span class="pagenum" id="Page_387">[Pg 387]</span></p> - -<p>Strict churchman as he was, there can be but little doubt, -that Wesley and his companion attended the morning and -afternoon services in some of the Newcastle churches; but -at five o’clock, amid balmy breezes, he again took his stand -on the hill, by the side of the Keelman’s Hospital. On one -hand was the town with the fine old wall, fortified with towers; -on the other hand were fields, stretching away to Ouseburn -and Byker; behind him was the open country, dotted here -and there with fragrant gardens, Jesus’s Hospital, the workhouse, -the charity school of Allhallows church, and Pandon -Hall, formerly the residence of the Northumbrian kings; -while just before him were the swarming hordes of Sandgate, -the crowded quay, and the river Tyne. The hill was covered -from its summit to its base. In Moorfields and on Kennington -Common, he had preached to congregations numbering -from ten to twenty thousand people; but his congregation -here was the largest he had ever seen. “After preaching,” he -writes, “the poor people were ready to tread me under foot, -out of pure love and kindness.” With difficulty, he reached -his inn, where he found several of his hearers waiting his -arrival. They told him they were members of a religious -society, which had existed for many years, had a “fine -library,” and whose “steward read a sermon every Sunday.” -They urged him to remain with them, at least, a few days -longer; but, having promised to be at Birstal on Tuesday -night, he was unable to consent. Accordingly, rising even -before the sun on Monday morning, he set out at three -o’clock, rode about eighty miles, and lodged at night at -Boroughbridge. The next day, he came to Birstal, holding a -prayer-meeting at Knaresborough on the way; and at night, -surrounded by a vast multitude, conducted a religious service -of two hours and a half duration. In Birstal and its neighbourhood, -he spent the next three days, preaching at Mrs. -Holmes’s, near Halifax, at Dewsbury Moor, at Mirfield, and -at Adwalton.</p> - -<p>He then set out for Epworth, and went to an inn, where an -old servant of his father’s and two or three poor women found -him. The next day being Sunday, he offered to assist Mr. -Romley, the curate, either by preaching or reading prayers; -but his offer was declined, and a sermon was offensively<span class="pagenum" id="Page_388">[Pg 388]</span> -preached by Romley against enthusiasts. After the service, -John Taylor gave notice, as the people were coming out, that -Mr. Wesley, not being permitted to preach in the church, -designed to preach in the churchyard, at six o’clock. Accordingly, -at that hour, he stood on his father’s tombstone, and -preached to the largest congregation Epworth had ever witnessed. -The scene was unique and inspiriting,—a living son -preaching on a dead father’s grave, because the parish priest -refused to allow him to officiate in a dead father’s church. -“I am well assured,” writes Wesley, “that I did far more -good to my Lincolnshire parishioners by preaching three -days on my father’s tomb, than I did by preaching three -years in his pulpit.”<a id="FNanchor_464" href="#Footnote_464" class="fnanchor">[464]</a></p> - -<p>Contrary to his intention, he remained eight days at -Epworth, and every night used his father’s tombstone as his -rostrum. He also preached at Burnham, Ouston, Belton, Overthorp, -and Haxey. Here religious societies had been formed; -but two men, John Harrison and Richard Ridley, had poisoned -them with the Moravian heresy, telling them that “all the -ordinances are man’s inventions, and that if they went to -church or sacrament, they would be damned.” One of them, -at Belton, who once ran well, now said “he saw the devil in -every corner of the church, and in the face of every one who -went to it.” Still, a great work had been wrought among -them, and some of them had suffered for it. “Their angry -neighbours,” says Wesley, “had carried a whole wagon-load -of these new heretics before a magistrate. But when he asked -what they had done, there was a deep silence, for that was a -point their conductors had forgotten. At length, one said -‘they pretended to be better than other people, and prayed -from morning to night;’ and another said, ‘they have <i>convarted</i> -my wife. Till she went among them she had such a -tongue! and now she is as quiet as a lamb!’ ‘Take them -back, take them back,’ replied the justice, ‘and let them convert -all the scolds in the town.’”</p> - -<p>As already intimated, Wesley’s preaching on his father’s -grave was attended with amazing power. On one occasion, -the people on every side wept aloud; and on another, several<span class="pagenum" id="Page_389">[Pg 389]</span> -dropped down as dead; Wesley’s voice was drowned by the -cries of penitents; and many there and then, in the old -churchyard, found peace with God, and broke out into loud -thanksgiving. A gentleman, who had not been at public -worship of any kind for upwards of thirty years, stood motionless -as a statue. “Sir,” asked Wesley, “are you a sinner?” -“Sinner enough!” said he, and still stood staring upwards, -till his wife and servant, who were both in tears, put him -into his chaise, and took him home.</p> - -<p>John Whitelamb, Wesley’s brother-in-law, clergyman at -Wroote, heard him preach at Epworth, and wrote him, saying, -“Your presence creates an awe, as if you were an inhabitant -of another world. I cannot think as you do; but I retain the -highest veneration and affection for you. The sight of you -moves me strangely. My heart overflows with gratitude. I -cannot refrain from tears, when I reflect, this is the man, who -at Oxford was more than a father to me; this is he, whom I -have there heard expound, or dispute publicly, or preach at -St. Mary’s, with such applause. I am quite forgotten. None -of the family ever honour me with a line! Have I been ungrateful? -I have been passionate, fickle, a fool; but I hope -I shall never be ungrateful.”<a id="FNanchor_465" href="#Footnote_465" class="fnanchor">[465]</a></p> - -<p>On receiving this, Wesley hastened to visit his old friend; -preached, on his way, at Haxey; then again in Whitelamb’s -church; and again, at night, on his father’s tomb, to an -immense multitude, the last service lasting for about three -hours. He writes, “We scarce knew how to part. Oh, let -none think his labour of love is lost because the fruit does not -immediately appear! Near forty years did my father labour -here; but he saw little fruit of all his labour. I took some -pains among this people too; and my strength also seemed -spent in vain: but now the fruit appeared. There were scarce -any in the town on whom either my father or I had taken -any pains formerly, but the seed, sown so long since, now -sprung up, bringing forth repentance and remission of sins.”</p> - -<p>Thus, despite Mr. Romley’s railing at the enthusiast, his -churchyard became the scene of some of Wesley’s greatest -triumphs. John Whitelamb, writing to Charles Wesley, says:<span class="pagenum" id="Page_390">[Pg 390]</span> -“I had the honour and happiness of seeing and conversing -with my brother John. He behaved to me truly like himself. -I found in him, what I have always experienced heretofore, -the gentleman, the friend, the brother, and the Christian.”<a id="FNanchor_466" href="#Footnote_466" class="fnanchor">[466]</a></p> - -<p>Wesley’s visit to Epworth was a memorable one; and it -is not surprising that artists have vied with each other in portraying -it. Thousands of Methodist homes have pictures of -Wesley preaching on his father’s tomb; and the scene itself, -throughout all time, will be regarded as one of the most striking -incidents in Wesley’s history. Here, at Epworth, Wesley’s -venerable father had toiled, with exemplary diligence and -fidelity, for the long space of nine-and-thirty years; a man -who, for strength of mind and godly earnestness, had few -superiors; and yet, a man whose life was a perpetual worry of -poverty and persecution. Here, Wesley’s almost unequalled -mother, during the whole of that period, had been the sharer -of her husband’s joys and sorrows. Here had been nurtured -a family, who, for genius, talent, and romantic history, must -always stand high among the remarkable households of mankind. -The family was now scattered. Seven years had elapsed -since the father’s death. Samuel, the eldest, and Keziah, the -youngest of the children, (that survived the days of infancy,) -had since expired. And what about the widowed mother? -We shall soon see.</p> - -<p>Wesley left Epworth on the 14th of June; and, after preaching -for four days in Sheffield and the neighbourhood, he -hastened to the Countess of Huntingdon’s, and thence, by -way of Coventry, Evesham, and Stroud, to the city of -Bristol, which he reached on June 28.</p> - -<p>Within a month after this, his venerable mother exchanged -earth for heaven. Hearing of her illness, he hastened from -Bristol to London to see her. Charles was absent, but her -five daughters were with her. Wesley writes: “I found my -mother on the borders of eternity; but she had no doubt or -fear; nor any desire but to depart and to be with Christ.” -She died of gout,<a id="FNanchor_467" href="#Footnote_467" class="fnanchor">[467]</a> on Friday, July 23. Early in the morning, -on awaking out of sleep, she cried, “My dear Saviour! Art -Thou come to help me at my last extremity?” In the after<span class="pagenum" id="Page_391">[Pg 391]</span>noon, -as soon as the intercession meeting at the Foundery -was ended, Wesley went to her, and found her pulse almost -gone, and her fingers dead. Her look was calm, and her eyes -were fixed upward. Wesley used the commendatory prayer, -and, with his sisters, sang a requiem to her parting soul. She -was perfectly sensible, but gasping for life. Within an hour, -she died without a struggle, groan, or sigh; and Wesley and -his sisters stood round her bed, and fulfilled her last request, -uttered a little before she lost her speech: “Children, as soon -as I am released, sing a psalm of praise to God.” The -remains of this sainted lady were interred on Sunday, August -1, in Bunhill-fields. An immense multitude was present; -Wesley performed the service; and then preached from Revelation -xx. 12, 13. “It was,” says he, “one of the most -solemn assemblies I ever saw, or expect to see on this side -eternity.”<a id="FNanchor_468" href="#Footnote_468" class="fnanchor">[468]</a></p> - -<p>Wesley spent the next three months in London and in -Bristol, and in journeying to and fro; his brother Charles -labouring, at the same time, at Newcastle and in the north.</p> - -<p>On the 18th of August, he met his brother and Charles -Caspar Graves in Bristol. Mr. Graves had been a student of -St. Mary Magdalen College, Oxford, and was one of the -Oxford Methodists. Two years after the Wesleys left for -Georgia, the friends of Graves believed him to be “stark -mad,” and removed him from his college. He found peace -with God in 1738, and became an exceedingly zealous out-door -preacher; but, in 1740, he was persuaded, and almost -coerced, to sign a paper to the effect, that he now renounced -the principles and practice of the Methodists; that he was -heartily sorry he had occasioned scandal by attending their -meetings; and that, in future, he should avoid doing so.</p> - -<p>For nearly two years, he acted accordingly; but, on meeting -the Wesleys in Bristol at the time above mentioned, he -wrote to the fellows of St. Mary Magdalen College, revoking -the document he had been led to sign, and declaring that he -now looked upon himself “to be under no kind of obligation -to observe anything contained in that scandalous paper, so -unchristianly imposed upon him.”</p> - -<p><span class="pagenum" id="Page_392">[Pg 392]</span></p> - -<p>Immediately after this, Charles Wesley and Mr. Graves set -off for the north of England. Having spent a few days with -John Nelson and his Methodist friends at Birstal, they proceeded -to Newcastle. Mr. Graves returned to Birstal in about -a fortnight; but Charles Wesley continued among the colliers -of the Tyne, formed the Newcastle society, and did not return -to London until his brother was ready to take his place -in the month of November following.<a id="FNanchor_469" href="#Footnote_469" class="fnanchor">[469]</a></p> - -<p>On his arrival, November 13, Wesley met, what he calls, -“the wild, staring, loving society;” he took them with him to -the sacrament at Allhallows church; he reproved some among -them who walked disorderly; and ascertained that few were -thoroughly convinced of sin, and scarcely any could witness -that their sins were pardoned. Great power, however, began -to attend his preaching. On one occasion, six or seven -dropped down as dead; and, at another time, several of the -genteel people were constrained to roar aloud for the disquietness -of their hearts.</p> - -<p>He extended his labours to the surrounding villages. At -Whickham he “spoke strong, rough words;” but none of the -people seemed to regard his sayings. At Tanfield Leigh, he -preached “to a dead, senseless, unaffected congregation.” At -Horsley, notwithstanding a bitter frost, he preached in the -open air, the wind driving upon the congregation, and scattering -straw and thatch among them in all directions.</p> - -<p>In Newcastle, though the season was winter, he preached -out of doors as often as he could; and, at other times, in a -room, in a narrow lane, now Lisle Street, nearly opposite -the site of Wesley’s Orphan House. This “room,” or -“tabernacle” (as it was also called) had been built “by a -fanatic of the name of Macdonald,” who had now removed -to Manchester.<a id="FNanchor_470" href="#Footnote_470" class="fnanchor">[470]</a> It was the first Methodist meeting-house in -the north of England.</p> - -<p>The work accomplished was marvellous. It was only eight -months since Wesley entered Newcastle as a perfect stranger; -and, yet, there were now above eight hundred persons joined<span class="pagenum" id="Page_393">[Pg 393]</span> -together in his society, besides many others in the surrounding -towns and villages who had been benefited by his ministry. -He writes: “I never saw a work of God, in any other place, -so evenly and gradually carried on. It continually rose step -by step. Not so much seemed to be done at any one time, -as had frequently been done at Bristol or London; but something -at every time.”<a id="FNanchor_471" href="#Footnote_471" class="fnanchor">[471]</a></p> - -<p>Among these northern converts, there were not a few, who -subsequently rendered important service to the cause of -Christ; brave spirits who deserve a niche in Methodistic -history, but whom, for the present, we are reluctantly obliged -to pass in silence.</p> - -<p>Such a society being formed, a place for meeting became -imperative. Several sites were offered; one outside the gate -of Pilgrim Street was bought; and, on December 20, the -foundation stone was laid; after which Wesley preached, but, -three or four times during the sermon, was obliged to stop, -that the people might engage in prayer and give thanks to -God. The building was calculated to cost £700; Wesley -had just twenty-six shillings towards this expenditure;<a id="FNanchor_472" href="#Footnote_472" class="fnanchor">[472]</a> many -thought it would never be completed; but Wesley writes: -“I was of another mind; nothing doubting but, as it was -begun for God’s sake, He would provide what was needful -for the finishing it.”</p> - -<p>This “clumsy, ponderous pile,” as John Hampson calls it, -was then the largest Methodist meeting-house in England. -“Clumsy and ponderous” we grant it was, but still a “pile” -hallowed by associations far too sacred to be easily forgotten. -Here one of the first Sunday-schools in the kingdom was -established, and had not fewer than a thousand children in -attendance. Here a Bible society existed before the British -and Foreign Bible Society was formed. Here was one of the -best choirs in England; and here, among the singers, were the -sons of Mr. Scott, afterwards the celebrated Lords Eldon and -Stowell.<a id="FNanchor_473" href="#Footnote_473" class="fnanchor">[473]</a> Here was the resting place of John Wesley’s first -itinerants; and here colliers and keelmen, from all parts of the<span class="pagenum" id="Page_394">[Pg 394]</span> -surrounding country, would assemble, and, after the evening -service, would throw themselves upon the benches, and sleep -the few remaining hours till Wesley preached at five next -morning.<a id="FNanchor_474" href="#Footnote_474" class="fnanchor">[474]</a> The “clumsy, ponderous” old Orphan House was -the head quarters of Methodism in the north of England.</p> - -<p>Within the last four years Wesley had built “the room” -at Bristol, and the school at Kingswood; and he had bought, -and repaired, and almost rebuilt “that vast, uncouth heap -of ruins,” called “the Foundery.” He began in Bristol without -funds, but money had been furnished as he needed it; -and now, with £1 6<i>s.</i>, he begun to erect a building to cost -£700. Three months after laying the foundation stone, in -the inclement month of March, while the building was yet -without roof, doors, or windows, Wesley opened it by preaching -from the narrative of the rich man and Lazarus; and, -afterwards, amid bricks, mortar, and a builder’s usual <i>débris</i>, -held a watchnight, the light of a full moon probably being -the only illumination the damp, cold, unfinished building had, -and equinoctial gales and winter winds wafting the watchnight -hymns of these happy Methodists to a higher and holier -world than this. Truly the cradle in which Methodism was -rocked by the hand of Providence was often rough.</p> - -<p>Having begun the building, it was high time for Wesley to -begin to find means to pay for it. Accordingly, he arranged -to leave his Newcastle friends on the last day of 1742. He -preached his farewell sermon—a sermon of two hours’ continuance—in -the open air; men, women, and children hung -upon him, and were unwilling to part with him; and, even -after he had mounted his horse and started on his journey, -“a muckle woman” kept her hold of him, and ran by his -horse’s side, through thick and thin, till the town was fairly -left behind him.</p> - -<p>We thus find Methodism firmly rooted in Bristol, Kingswood, -London, and Newcastle; and, besides this, Wesley -writes: “In this year many other societies were formed in -Somersetshire, Wiltshire, Gloucestershire, Leicestershire, -Warwickshire, and Nottinghamshire, as well as the southern -parts of Yorkshire.”<a id="FNanchor_475" href="#Footnote_475" class="fnanchor">[475]</a></p> - -<p><span class="pagenum" id="Page_395">[Pg 395]</span></p> - -<p>Not only were churches on earth multiplied, but additions -were made to the church in heaven. Mr. Dolman, who rarely -failed to be at the Foundery by five o’clock, died full of -love, and peace, and joy in believing. James Angel gave -up his spirit to God in the full triumph of faith. Mary -Whittle cried out: “It is done, it is done! Christ lives in -me;” and died in a moment. Another female member of -the London society expired with the words, “I fear not -death; it hath no sting for me. I shall live for evermore.” -Sarah Whiskin cried out, “My Lord and my God!” fetched -a double sigh, and died. John Woolley, a child of thirteen -years, threw his arms wide open, and said, “Come, come, -Lord Jesus! I am Thine;” and soon after breathed his -last. And Lucy Godshall died basking in the light of her -Saviour’s countenance. All these belonged to the London -society.</p> - -<p>The purest gold is sometimes mixed with dross; and so it -was with Methodism. Some of the Foundery society fanatically -talked of feeling the blood of Christ running upon -their arms, their breasts, their hearts, and down their throats. -Wesley met them, and denounced their folly as the empty -dreams of heated imaginations. Good John Brown, of Tanfield -Leigh, two or three days after his conversion, came -riding through Newcastle, hallooing and shouting, and driving -all the people before him; telling them that God had revealed -to him that he should be a king, and should tread all -his enemies beneath his feet. Wesley arrested him, and sent -him home immediately, advising him to cry day and night to -God, lest the devil should gain an advantage over him. These -were rare exceptions, and were promptly checked.</p> - -<p>Two, who called themselves <i>prophets</i>, came to Wesley in -London, stating, that they were sent from God to say, he -would shortly be <i>born’d</i> again; and that, unless he turned -them out, they would stay in the house till it was done. He -gravely answered, that he would not turn them out, and took -them down into the room of the society. Here he left them. -“It was tolerably cold,” says he, “and they had neither meat -nor drink. However, there they sat from morning to evening, -when they quietly went away, and I have heard nothing from -them since.”</p> - -<p><span class="pagenum" id="Page_396">[Pg 396]</span></p> - -<p>In 1742, persecution by means of the public press had, to -some extent, abated;<a id="FNanchor_476" href="#Footnote_476" class="fnanchor">[476]</a> but mobs and vulgar-minded men were -as violent as ever. At Long Lane, in London, they threw -large stones upon the house in which Wesley was preaching, -which, with the tiles, fell among the people, endangering their -lives. At Chelsea, burning substances were cast into the -room till it was filled with smoke. At Pensford, near Bristol, -a hired rabble brought a bull, which they had been baiting, -and tried to drive it among the people; and then, forcing their -way to the little table on which Wesley stood, they “tore it -bit from bit,” with fiendish vengeance. A similar outrage was -perpetrated in the neighbourhood of Whitechapel. The mob -did their utmost to force a herd of cattle among the congregation; -and then threw showers of stones, one of which -struck Wesley between the eyes; but, wiping away the -blood, he continued the service as if nought had happened. -At Cardiff, while Charles Wesley was preaching, women -were kicked, and their clothes set on fire by rockets, thrown -into the room among them; the desk in which the preacher -stood was dashed to pieces, and the Bible wrested from his -hands, one of the brutal persecutors solemnly declaring that, -if he went straight to hell for doing it, he would persecute the -Methodists to his dying day.<a id="FNanchor_477" href="#Footnote_477" class="fnanchor">[477]</a></p> - -<p>In the midst of such violence, Wesley calmly pursued the -path of duty, praying, preaching, visiting the sick and dying, -forming societies, building chapels, reading, writing, and -publishing.</p> - -<p>During the year, he read Dr. Pitcairn’s works,—“dry, sour, -and controversial;” Jacob Behmen’s Exposition of Genesis, -the “most sublime nonsense, inimitable bombast, fustian not to -be paralleled, all of a piece with his inspired interpretation of -the word <i>tetragrammaton</i>; Madame Guyon’s “Short Method -of Prayer,” and “Les Torrents Spirituelles,” from which “poor -quietist” the Moravians had taken many of their unscriptural<span class="pagenum" id="Page_397">[Pg 397]</span> -expressions; “The Life of Ignatius Loyola,” “a surprising -book,” concerning “one of the greatest men that ever engaged -in supporting so bad a cause;” and “The Life of -Gregory Lopez,” “a good and wise, though much mistaken -man.”</p> - -<p>Wesley’s publications, during 1742, were the following:—</p> - -<p>1. “A Companion for the Altar. Extracted from Thomas -à Kempis.” 12mo, 24 pages.</p> - -<p>2. “An Extract of the Rev. Mr. John Wesley’s Journal, -from August 12, 1738, to November 1, 1739.” 12mo, 98 pages.</p> - -<p>3. “A Treatise on Christian Prudence. Extracted from -Mr. Norris.”<a id="FNanchor_478" href="#Footnote_478" class="fnanchor">[478]</a> 12mo, 35 pages.</p> - -<p>4. “A Collection of Hymns, translated from the German;” -36 pages. These were twenty-four in number, and had previously -been published in his “Hymns and Sacred Poems.”</p> - -<p>5. “A Narrative of the Work of God, at and near Northampton -in New England. Extracted from Mr. Edwards’s -Letter to Dr. Coleman.” 12mo, 48 pages.</p> - -<p>6. “A Collection of Tunes set to Music, as they are commonly -sung at the Foundery.” Duodecimo, of thirty-six -pages, containing forty-three tunes for one voice only, some -set in the treble and some in the tenor clef.<a id="FNanchor_479" href="#Footnote_479" class="fnanchor">[479]</a></p> - -<p>Great revivals of religion have generally been attended by -copious productions of hymns of praise; and thus it was at -the rise of Methodism. This was emphatically the great era -of hymn writing in the English church. Watts, Doddridge, -and Erskine poured forth the joys of their converted -hearts, and furnished lyric lines, which have been used, in -sacred worship, by millions. But of all the hymnists then -living, the Wesleys were the most remarkable. A competent -authority has estimated that, during Wesley’s lifetime there -were published not fewer than six thousand six hundred -hymns from the pen of Charles Wesley only.<a id="FNanchor_480" href="#Footnote_480" class="fnanchor">[480]</a> Having -furnished their societies with so many hymns, no wonder<span class="pagenum" id="Page_398">[Pg 398]</span> -that the Wesleys collected and furnished tunes. Their religion -made them happy; and happiness always finds vent -in song. The old Methodists were remarkable for their -singing. Why? Because their hearts throbbed with the “joy -unspeakable and full of glory.” Make a man happy, and he -is sure to sing. Thus it was with Wesley and the thousands -who looked to him as their great leader. Naturally, the -Wesleys were full of poetry; and religion, so far from extinguishing -the fire, fanned it into a holy flame. Their taste -in music may be gathered from Wesley’s directions to his -preachers. “Suit the tune to the words. Avoid complex -tunes, which it is scarcely possible to sing with devotion. -Repeating the same words so often, especially while another -repeats different words, shocks all common sense, necessarily -brings in dead formality, and has no more religion in it than -a Lancashire hornpipe. Sing no anthems. Do not suffer the -people to sing too slow. In every society, let them learn to -sing; and let them always learn our own tunes first. Let the -women constantly sing their parts alone. Let no man sing -with them, unless he understands the notes, and sings the -bass, as it is pricked down in the book. Introduce no new -tunes till they are perfect in the old. Let no organ be placed -anywhere, till proposed in the Conference. Recommend our -tune-book everywhere; and if you cannot sing yourself, -choose a person or two in each place to pitch the tune for -you. Exhort every one in the congregation to sing, not -one in ten only.”<a id="FNanchor_481" href="#Footnote_481" class="fnanchor">[481]</a></p> - -<p>Well would it be if Methodist ministers were to enforce -such rules as these, instead of leaving the most beautiful part -of public worship, as is too often done, to the irreligious whims -and criminal caprice of organists and choirs. No one can -doubt the fact that, within the last forty years, the singing in -Methodist chapels has deteriorated to an extent which ought -to be alarming. The tunes now too generally sung are -intolerably insipid; and, as to any sympathy between them -and the inspiriting hymns of Charles Wesley, it would -be preposterous to say that a particle of such sympathy -exists. Such singing may suit the <i>classic</i> taste of fashionable<span class="pagenum" id="Page_399">[Pg 399]</span> -congregations assembled amid the chilling influence of gothic -decorations; but it bears no resemblance whatever to the -general outbursts of heartfelt praise, adoration, and thanksgiving, -which characterised the old Methodists. It is high -time for Methodist preachers to keep John Wesley’s rules -respecting singing; to substitute John Wesley’s tunes and -others like them for the soulless sounds now called classic -music; and to feel that, before God and man, they are as -much responsible for the singing in sanctuaries as they are -for that part of public worship which consists of prayer.</p> - -<p>7. Wesley’s last publication, in 1742, was “The Principles -of a Methodist,” 12mo, 32 pages. This was written in reply -to a pamphlet of the Rev. Josiah Tucker, who had tried to -show that the Methodists, in the first instance, had been -the disciples of William Law the mystic, and then of the -Moravians; and, that now their principles were a perfect -“medley of Calvinism, Arminianism, Quakerism, Quietism, -and Montanism, all thrown together.”<a id="FNanchor_482" href="#Footnote_482" class="fnanchor">[482]</a></p> - -<p>In reply to the charge of believing inconsistencies, Wesley -remarks:—1. That Mr. Law’s system of truth had never been -the creed of the Methodists. He himself was eight years at -Oxford before he read any of Mr. Law’s writings; and when -he did read them, so far from making them his creed, he had -objections to almost every page. 2. That the Germans, with -whom he travelled to Georgia, infused into him no ideas about -justification, or anything else; for he came back with the -same notions he had when he went; but Peter Bohler’s -affirmation that true faith in Christ is always attended with -“dominion over sin, and constant peace from a sense of -forgiveness,” and that “justification was an instantaneous -work,”—led him to make anxious inquiry, which resulted in -his conviction, that Bohler’s doctrine was true, and that, -notwithstanding all his past good performances, he himself -was still without true faith in Christ. 3. He repudiates the -inconsistent creed which Mr. Tucker puts into his mouth, and -concludes as follows:—“I may say many things which have<span class="pagenum" id="Page_400">[Pg 400]</span> -been said before, and perhaps by Calvin or Arminius, by -Montanus or Barclay, or the Archbishop of Cambray; but -it cannot thence be inferred that I hold a ‘medley of all their -principles,—Calvinism, Arminianism, Montanism, Quakerism, -Quietism, all thrown together,’ There might as well have -been added Judaism, Mahommedanism, Paganism. It would -have made the period rounder, and been full as easily proved, -I mean asserted; for no other proof is yet produced.”</p> - -<p>This was Wesley’s first battle. In his “address to the -reader,” he remarks:—</p> - -<div class="blockquote"> - -<p>“I have often wrote on controverted points before; but not with an eye -to any particular person. So that this is the first time I have appeared -in controversy, properly so called. Indeed I have not wanted occasion -to do it before; particularly when, after many stabs in the dark, I was -publicly attacked, not by an open enemy, but by my own familiar friend.” -[Whitefield.] “But I could not answer him. I could only cover my face -and say, Και συ εις εκεινων; και συy, τεκνον; ‘Art thou also among them? -art thou, my son?’</p> - -<p>“I now tread an untried path, ‘with fear and trembling’; fear, not of -my adversary, but of myself. I fear my own spirit, lest I ‘fall where -many mightier have been slain.’ Every disputant seems to think (as every -soldier) that he may hit his opponent as much as he can; nay, that he -ought to do his worst to him, or he cannot make the best of his own -cause.”</p> -</div> - -<p>Wesley then denounces this mode of conducting controversy, -and declares that he wishes to treat Mr. Tucker and all -opponents as he would treat his own brother. In such a -spirit, Wesley began his long continued, perhaps unparalleled, -controversial life.<a id="FNanchor_483" href="#Footnote_483" class="fnanchor">[483]</a></p> -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> -<p><span class="pagenum" id="Page_401">[Pg 401]</span></p> - -<h3 class="nobreak" id="y1743">1743.</h3> -</div> - - -<div class="sidenote">1743<br /> - -Age 40</div> - -<p class="drop-cap">DURING the year 1743, Wesley spent about fourteen -weeks in London, ten in Bristol and its vicinity, -thirteen in Newcastle and the neighbourhood, three in Cornwall, -and twelve in travelling chiefly to the north of England. -He was now a thorough itinerant; and itinerating in England -then was widely different from what it is at present. Turnpike -roads did not exist; and no stage coach went farther north -than the town of York.<a id="FNanchor_484" href="#Footnote_484" class="fnanchor">[484]</a> Wesley travelled on horseback, -reading as he rode, and usually having one of his preachers -with him. In a life like this, there was much of both hardship -and incident. For instance, on New Year’s day, between -Doncaster and Epworth, he met a man so drunk that he could -hardly keep his seat, but who, on discovering that Wesley -was his fellow traveller, cried out, “I am a Christian! I am a -Churchman! I am none of your Culamites!” And then, as if -afraid that Wesley might turn out to be the devil, away -he went, as fast as his horse could carry him. Twelve days -after, on reaching Stratford upon Avon, Wesley was requested -to visit a woman of middle age, who, with a distorted face, -and a lolling tongue, had bellowed so horribly, in the presence -of the parish minister, that he pronounced her possessed -with demons. Wesley went, but, staring at her visitor, -she said nothing ailed her. After singing a verse or two, -Wesley and his friends began to pray. Just as he commenced, -he felt as if he “had been plunged into cold water,” -and immediately there was a tremendous roar. The woman -was reared up in bed, her whole body moving, without bending -either joint or limb. Then it writhed into all kinds of -postures, the poor wretch still bellowing. Wesley, however, -continued praying, until all demoniacal symptoms ceased, and -the woman began rejoicing and praising God. On another -occasion, in the month of April, while baiting his horse at<span class="pagenum" id="Page_402">[Pg 402]</span> -Sandhutton, he found sitting, in the chimney corner of the -public house, a good natured man, who was enjoying his grog -with the greatest gusto. Wesley began to talk to him about -sacred things, having no suspicion that he was talking to the -parish priest. And yet so it was; but the reverend tippler, -instead of boiling over with offence, begged his reprover to call -upon him when he next visited his village. In July, when -he and John Downes reached Darlington, from Newcastle, both -their horses lay down and died; and, in August, when he was -leaving London for Bristol, his saddle slipped upon his horse’s -neck; he was jerked over the horse’s head; and the horse -itself ran back to Smithfield. Six days later, being in Exeter, -he went to church both morning and afternoon, and writes: -“the sermon in the morning was quite innocent of meaning; -what that in the afternoon was, I know not; for I could not -hear a single sentence.” In October, when he was leaving -Epworth, he had to cross the Trent in a ferry boat; a terrible -storm was raging; and the cargo consisted of three horses -and eight men and women. In the midst of the river, the -side of the boat was under water, and the horses and men -rolling one over another, while Wesley was laid in the -bottom, pinned down with a large iron bar, and utterly unable -to help himself. Presently, however, the horses jumped -into the water, and the boat was lightened, and came safe -to land. Such were some of the incidents Wesley met with -in 1743.</p> - -<p>One of the first events in this memorable year was the -organisation of the Calvinistic Methodists in Wales. At a -meeting held at Watford (near Cardiff), on January 5 and 6, -and at which there were present four clergymen—Whitefield, -Rowlands, Powell, and Williams, and three laymen—Howel -Harris, Joseph Humphreys, and John Cennick, it was agreed -that “public exhorters” should be employed, and that each -“public exhorter,” with the assistance of “private exhorters,” -should take the oversight of twelve or fourteen societies. -Each “private exhorter” was to inspect only one or two -societies, and was to follow his ordinary calling. Howel -Harris was to be a general travelling superintendent; and -the clergymen were to itinerate as much as they were able. -Each society was to have a box, under the care of stewards,<span class="pagenum" id="Page_403">[Pg 403]</span> -to receive weekly contributions towards the support of the -general work; and the clergymen and exhorters were to meet -in conference once, or oftener, every year.<a id="FNanchor_485" href="#Footnote_485" class="fnanchor">[485]</a> Thus Whitefield, -Harris, Humphreys, and Cennick began to <i>organise</i> their -societies before the Wesleys did.</p> - -<p>After an absence of seven weeks, Wesley returned to -Newcastle, on the 19th of February, and at once set to work -to purge the society of unworthy members. Since he left, -on December 30, seventy-six had forsaken the society; and -sixty-four were now expelled, about eight hundred still -remaining. Of those who had voluntarily withdrawn themselves, -a large proportion were Dissenters, who left, because -otherwise their ministers refused to them the sacrament; -thirty-three because their husbands, wives, parents, masters, -or acquaintance objected; five because such bad things were -said of the society; nine because they would not be laughed -at; one because she was afraid of falling into fits; and -fourteen for sundry other reasons. Among those expelled, -there were two for swearing; two for sabbath breaking; -seventeen for drunkenness; two for retailing spirituous -liquors; three for quarreling; one for beating his wife; three -for wilful lying; four for railing; one for laziness; and twenty-nine -for lightness and carelessness. Thus, within a few months -after its formation, the Newcastle society was purged of one -hundred and forty of its members.</p> - -<p>Joined with Newcastle were a number of country places, -at each of which Wesley preached every week, excepting -Swalwell, where he went only once a fortnight. These were -Horsley, Pelton, Chowden, South Biddick, Tanfield, Birtley, -and Placey. At Chowden, he found he had got into the very -Kingswood of the north; twenty or thirty wild children, in -rags and almost nakedness, flocking round about him. At -Pelton, in the midst of the sermon, one of the colliers began -to shout amain from an excess of joy; but their usual token -of approbation was clapping Wesley on the back. At Placey, -the colliers had always been in the first rank for savage -ignorance and all kinds of wickedness. Every Sunday men, -women, and children met together to dance, fight, curse and<span class="pagenum" id="Page_404">[Pg 404]</span> -swear, and play at chuck ball, span farthing, or whatever came -to hand; but, notwithstanding this, when Wesley went among -them, on the 1st of April, and preached amid wind, sleet, and -snow till he was encased in ice, “they gave earnest heed to -the things which were spoken.”</p> - -<p>In Newcastle, almost every night, there were scenes of great -excitement. Numbers dropped down, lost their strength, and -were seized with agonies. Some said, they felt as if a sword -was running through them; others thought a great weight -upon them; others could hardly breathe; and others felt as -if their bodies were being torn to pieces. “These symptoms,” -says Wesley, “I can no more impute to any natural causes, -than to the Spirit of God. I can make no doubt, but it was -Satan tearing them, as they were coming to Christ. And -hence proceeded those grievous cries, whereby he might -design both to discredit the work of God, and to affright -fearful people from hearing that word whereby their souls -might be saved.”</p> - -<p>Wesley left on April 7, and on the 30th of May was -succeeded by his brother. Charles put an end to these -annoying fits, and says, “I am more and more convinced it -was a device of Satan to stop the course of the gospel.” -He preached to “a thousand wild people” at Sunderland. -At South Shields, his congregation consisted of “a huge -multitude; many of them very fierce and threatening”; -while the churchwardens and others tried to interrupt him -by throwing dirt, and even money among the people. The -mob at North Shields, led on by the parish priest, roughly -saluted him; his reverence commanding a man to blow a -horn, and his companions to shout.</p> - -<p>Charles left on the 21st of June, and, eight days afterwards, -was succeeded by John. The society was further reduced, by -fresh backslidings, to about six hundred members. Wesley -spent nearly three weeks among them; formed a society out -of “his favourite congregation at Placey;” and then returned -to London.</p> - -<p>He came again on October 31st, and found the following -advertisement was published:—</p> - -<p><span class="pagenum" id="Page_405">[Pg 405]</span></p> - -<p> -“<span class="smcap">For the Benefit of Mr. Este.</span><br /> -<br /> -By the Edinburgh Company of Comedians, on Friday, November 4,<br /> -<br /> -will be acted a Comedy, called<br /> -<br /> -THE CONSCIOUS LOVERS;<br /> -<br /> -To which will be added, a Farce, called,<br /> -<br /> -<span class="smcap">Trick upon Trick, or Methodism Displayed</span>.”<br /> -</p> - -<p>The day came; and about fifteen hundred people assembled -in Moot Hall to see the funny farce, some hundreds having -to sit upon the stage. Soon after the comedians began the -first act of “The Conscious Lovers,” the seats upon the stage -broke down, and their occupants were left sprawling in all -directions. In the midst of the second act, all the shilling -seats gave a crack, and began to sink. The people shrieked, -and numbers ran away. When the third act was commencing, -the entire stage suddenly sunk about six inches, and -the players precipitately fled. At the end of the act, all -the sixpenny seats, in a moment, fell with an alarming crash, -which caused cries on every side. Most of the people had -now left the hall, but, two or three hundred still remaining, -Este, who was to act the Methodist, came forward and told -them he was determined that the farce should be performed. -While he was speaking, the stage sunk six inches more; -when the valorous comedian and the remnant of his audience -took to their heels in the utmost confusion. The week after, -however, the farce was acted, and hundreds of people went -again to see it.</p> - -<p>One or two incidents in connection with Wesley’s northern -journeys may be noticed here.</p> - -<p>While returning to the south, at the beginning of the year, -he was, for the first time in his life, repelled from the sacramental -table. This occurred at Epworth. Having preached, on -his father’s tomb, to a large congregation, gathered from the -neighbouring towns, and it being the sacramental Sunday, -some of the people went to Romley, the curate, to ask his -permission to communicate; to whom the proud priest replied, -“Tell Mr. Wesley, I shall not give <i>him</i> the sacrament; for he -is not <i>fit</i>.” Wesley writes, “How wise a God is our God! -there could not have been so fit a place under heaven, where<span class="pagenum" id="Page_406">[Pg 406]</span> -this should befal me first, as my father’s house, the place of -my nativity, and the very place where, ‘according to the -straitest sect of our religion,’ I had so long ‘lived a Pharisee.’ -It was also fit, in the highest degree, that he who repelled me -from that very table where I had myself so often distributed -the bread of life, should be one who owed his all in this world -to the tender love which my father had shown to his, as well -as personally to himself.”</p> - -<p>While on his third journey to Newcastle, in 1743, Wesley -paid his first visit to the town of Grimsby. Here a woman—a -magdalen, who was parted from her husband—offered him a -convenient place for preaching, and, under his sermon, became -a penitent. Wesley, after hearing her domestic history, told -her she must return instantly to her forsaken spouse. She -replied, her husband was at Newcastle, and she knew not how -to reach him. Wesley said, “I am going to Newcastle to-morrow -morning. William Blow is going with me; and you -shall ride behind him.” This was an odd arrangement, and -perhaps not too prudent; but it was carried out. The poor -creature rode to Newcastle, sad and sombre; there she met -her husband; and, a short time after, was drowned at sea, -while on her way to Hull.</p> - -<p>The year 1743 will always be memorable for the riots in -Staffordshire. At this period, West Bromwich was an open -common, covered with heath, and burrowed with rabbit warrens. -Wednesbury was a small country town, irregularly built, the -roads following ancient footways, and leaving wide spaces -unoccupied. One of these was called the “High Bullen,” -and was the place where bulls were baited. So extensively -did this barbarous sport prevail in the “black country,” that, -in Tipton parish, nineteen of these furious animals were -baited at one of the annual wakes. Wednesbury, however, -was most celebrated for its cockfights. Indeed, the Wednesbury -“cockings,” as Charles Knight informs us, were almost -as famous as the races of the “Derby day” at the present -time. Recreations are an index to character, and sports, such -as these, reflected, as well as moulded, the moral condition of -the people.</p> - -<p>Charles Wesley, accompanied by Mr. Graves, was the first -Methodist who preached at Wednesbury. This was in No<span class="pagenum" id="Page_407">[Pg 407]</span>vember, -1742.<a id="FNanchor_486" href="#Footnote_486" class="fnanchor">[486]</a> His brother followed in January, 1743, and -spent four days among the people, preached eight sermons, -and formed a society of about one hundred members.<a id="FNanchor_487" href="#Footnote_487" class="fnanchor">[487]</a> Mr. -Egginton, the vicar, was extremely courteous, told Wesley -he had done much good already, and he doubted not would -do much more, invited him to his house, and said the oftener -he came the better.<a id="FNanchor_488" href="#Footnote_488" class="fnanchor">[488]</a></p> - -<p>Wesley was followed by Mr. Williams, a Welshman, who, it -is alleged, vilified the clergy, and called them dumb dogs -that could not bark. After him came a bricklayer; then a -plumber and glazier, both sent from London; and, under -their preaching, people fell down in fits, and made strange -hideous noises. Malice, spleen, and feuds sprung up. The -Methodists spoke ill natured things of their lawful minister, -and told the members of the Church of England, that they -would all be damned. These things, it is said, exasperated -ignorant people, and were the principal cause of the subsequent -disturbances.<a id="FNanchor_489" href="#Footnote_489" class="fnanchor">[489]</a> Wesley paid a second visit to Wednesbury -on the 15th of April, and says, “the inexcusable -folly of Mr. Williams had so provoked Mr. Egginton, that -his former love was turned into bitter hatred.” Wesley went -to church, where Egginton delivered, with great bitterness -of voice and manner, what Wesley pronounced, the most -wicked sermon he ever heard; and, two days afterwards, -while he himself was preaching, a neighbouring parson, who -was extremely drunk, after using many unseemly and bitter -words, tried to ride over his congregation.</p> - -<p>Charles Wesley came on the 20th of May, and found the -society increased to above three hundred. “The enemy,” he -writes, “rages exceedingly, and preaches against them. A -few have returned railing for railing; but the generality have -behaved as the followers of Christ.” A Dissenter had given -a piece of ground upon which to build a chapel, and Charles -says, “I consecrated it by a hymn.” He went to Walsal, -accompanied by many of the brethren, singing songs of<span class="pagenum" id="Page_408">[Pg 408]</span> -praise. He preached from the steps of the market house, -the mob roaring, shouting, and throwing stones incessantly. -Many struck him, but none hurt him.</p> - -<p>Soon after this, while a small party of Wednesbury Methodists -were returning from Darlaston, singing hymns, the Darlaston -mob began to pelt them with stones and dirt; while -the united mobs of Darlaston, Walsal, and Bilston smashed -the windows of most of the Methodist houses in Wednesbury, -Darlaston, and West Bromwich.<a id="FNanchor_490" href="#Footnote_490" class="fnanchor">[490]</a> In some instances, money -was extorted, and in others furniture was broken, spoiled, or -stolen; and even pregnant women were beaten with clubs -and otherwise abused.<a id="FNanchor_491" href="#Footnote_491" class="fnanchor">[491]</a> John Adams, John Eaton, and -Francis Ward went to Walsal for a warrant to apprehend the -rioters. The magistrate, Mr. Persehouse, told them they had -themselves to blame for the outrage that had been committed, -and refused their application.<a id="FNanchor_492" href="#Footnote_492" class="fnanchor">[492]</a> The mob hurled against -them all sorts of missiles, and when the magistrate was -asked to quiet these disturbers of the public peace, he -swung his hat round his head, and cried, “Huzza!” Mr. -Taylor, the curate of Walsal, came, not to stop the outrage, -but to encourage the rioters in their violence. One of them -struck Francis Ward on the eye, and cut it so, that he expected -to lose his sight. He went into a shop and had it -dressed, when the ruffians again pursued him, and beat him -most unmercifully. He escaped into the public house, and -was again fetched out, and dragged along the street, and -through the public kennels, till he lost his strength, and was -hardly able to stand erect.</p> - -<p>Wesley writes, June 18th: “I received a full account of -the terrible riots which had been in Staffordshire. I was not -surprised at all, neither should I have wondered if, after the -advices they had so often received from the pulpit, as well as -from the episcopal chair, the zealous high churchmen had -rose and cut all that were Methodists in pieces.”</p> - -<p>He immediately set out to assist the poor Methodists, as -far as he was able, and came to Francis Ward’s on the 22nd.<span class="pagenum" id="Page_409">[Pg 409]</span> -After hearing the statements of the people, he “thought it -best to inquire whether there could be any help from the laws -of the land”; and rode to Counsellor Littleton at Tamworth, -to ask his opinion on the matter.</p> - -<p>The mob were still as violent as ever. On the very day -before Wesley’s arrival at Francis Ward’s, a large crowd came -to the house of John Eaton, who was a constable. John went -to the door, with his constable’s staff, and began to read the -act of parliament against riots; but stones flew so thick -about his head, that he was obliged to leave off reading -and to retire. They then broke all his windows, destroyed -the door of his dwelling, and smashed his clock to pieces. -On the same day, two or three of the Methodists were singing -a hymn in John Adams’ house, when a pack of apprentices -came and threw stones through the windows. A mob destroyed -Jonas Turner’s windows with a club, threw three -baskets full of stones to break his furniture, and ruthlessly -dragged him along the ground a distance of sixty yards. -They went to Mary Turner’s house, at West Bromwich, and -hunted her and her two daughters with stones and stakes, -threatening to knock them on the head, and to bury them in -a ditch. They came to John Bird’s house, felled his daughter, -snatched money from his wife, and then broke ten of his -windows, besides destroying sash frames, shutters, chests of -drawers, doors, and dressers. They took Humphrey Hands -by the throat, swore they would be the death of him, gave -him a great swing, and hurled him on the ground. On rising, -they struck him on the eye, and again knocked him down. -They then smashed all his windows, shivered many of his -household goods, and broke all the shelves, drawers, pots, and -bottles in his shop, and destroyed almost all his medicines. -All this happened within a day or two of Wesley’s coming -to Francis Ward’s. Indeed, at this very time, there were in -and about Wednesbury more than eighty houses, all of which -had their windows damaged, and in many of which not -three panes of glass were left unbroken.<a id="FNanchor_493" href="#Footnote_493" class="fnanchor">[493]</a></p> - -<p>Counsellor Littleton assured Wesley they might have an -easy remedy, if they resolutely prosecuted, as the law directed;<span class="pagenum" id="Page_410">[Pg 410]</span> -and doubtless this encouraged John Griffiths and Francis -Ward to apply, at the end of June, to another magistrate for -protection and redress; but, having stated their case to his -worship, he talked to them roughly, made game of them, -refused a warrant, and said, “I suppose you follow these parsons -that come about. I will neither meddle nor make.”</p> - -<p>For some time, preaching was suspended; and then came -Messrs. Graves and Williams, who, however, confined their -preaching to private houses.<a id="FNanchor_494" href="#Footnote_494" class="fnanchor">[494]</a> At length, on October 20, Wesley -himself again entered this wild beasts’ den. At noon, he -preached in the centre of the town, and was not disturbed; -but, two or three hours afterwards, while he was writing at -Francis Ward’s, the mob beset the house, and cried, “Bring -out the minister; we will have the minister!” At Wesley’s -request, three of the most furious came into the house, and, -after the interchange of a few sentences, were perfectly -appeased. With these men to clear the way, Wesley went -out, and, standing in the midst of the surging mob, asked -them what they wanted with him. Some said, “We want you -to go with us to the justice.” Wesley replied, “That I will, -with all my heart”; and away they went. Before they had -walked a mile, the night came on, accompanied with heavy -rain. Bentley Hall, the residence of Mr. Lane, the magistrate, -was two miles distant. Some pushed forward, and -told Mr. Lane, that they were bringing Wesley before his -worship. “What have I to do with Wesley?” quoth the -magistrate; “take him back again.” Presently the crowd -came up, and began knocking for admittance. A servant -told them his master was in bed. The magistrate declined -to see them, but his son asked their business. A spokesman -answered, “To be plain, sir, if I must speak the truth, all the -fault I find with him is, that he preaches better than our -parsons.” Another said, “Sir, it is a downright shame; he -makes people rise at five in the morning to sing psalms.<a id="FNanchor_495" href="#Footnote_495" class="fnanchor">[495]</a> -What advice would your worship give us?” “Go home,” -said Lane, the younger, “and be quiet.”</p> - -<p>Finding it impossible to obtain an audience of Mr. Lane,<span class="pagenum" id="Page_411">[Pg 411]</span> -they then hurried Wesley to Walsal, to Mr. justice Persehouse. -It was now about seven o’clock, and, of course, was -dark. Persehouse, however, also refused to see them, on -the ground that, like magisterial Mr. Lane, he was gone -to bed; and hence there was nothing for it but to trudge -back again. About fifty of the crowd undertook to be -Wesley’s convoy; but, before they had gone more than a -hundred yards, the mob of Walsal ran after them; some -were pelted; others fled; and Wesley was left, alone and -unbefriended, in the hands of the victorious ruffians. Some -tried to seize him by the collar, and to pull him down. A -big lusty fellow, just behind him, struck him several times -with an oaken club. Another rushed through the crowd, -lifted his arm to strike, but, on a sudden, let it drop, and only -stroked Wesley’s head, saying “What soft hair he has!” One -man struck him on the breast; and another on the mouth, -with such force, that the blood gushed out. He was dragged -back to Walsal; and, attempting to enter a large house, the -door of which was standing open, he was seized by the hair -of the head, and hindered. He was then paraded through -the main street, from one end of Walsal to the other. Here he -stood, and asked, “Are you willing to hear me speak?” Many -cried, “No, no! knock out his brains; down with him; kill him -at once!” Wesley asked, “What evil have I done? which of -you all have I wronged in word or deed?” Again they cried, -“Bring him away, bring him away!” Wesley began to pray; -and now a man, who just before headed the mob, turned and -said, “Sir, I will spend my life for you; follow me, and no -one shall hurt a hair of your head.” Two or three of his -companions joined him; the mob parted; and these three or -four brave ruffians, the captains of the rabble on all occasions, -and one of them a prizefighter in a bear garden, took Wesley -and carried him safely through the infuriated crowd. He -writes: “a little before ten o’clock, God brought me safe to -Wednesbury; having lost only one flap of my waistcoat, and -a little skin from one of my hands. From the beginning to the -end I found the same presence of mind, as if I had been sitting -in my own study. But I took no thought for one moment -before another; only once it came into my mind, that, if they -should throw me into the river, it would spoil the papers that<span class="pagenum" id="Page_412">[Pg 412]</span> -were in my pocket. For myself, I did not doubt but I should -swim across, having but a thin coat and a light pair of boots.”</p> - -<p>It is right to add, that, in the midst of all these perils, there -were four brave Methodists who clung to Wesley, resolved to -live or die with him, namely, William Sitch, Edward Slater, -John Griffiths, and Joan Parks. When Wesley asked William -Sitch, what he expected when the mob seized them, William -answered with a martyr’s spirit, “To die for Him, who died -for us.” And when Joan Parks was asked if she was not -afraid, she said: “No, no more than I am now. I could trust -God for you, as well as for myself.”</p> - -<p>Such was the beginning of Methodism in the “black -country.” “The heathen raged, and the people imagined a -vain thing. But He that sitteth in the heavens laughed; the -Lord had them in derision.” Human justice there was none; -but Divine protection was sufficient. Wesley was carried to -the houses of Lane and Persehouse, but these two magisterial -worthies refused to see him; and yet, only eight days before, -they had the effrontery to issue the following proclamation, -which Wesley justly calls one of the greatest curiosities, of -the kind, that England had ever seen:—</p> - -<div class="blockquote"> - -<p>“<i>To all High Constables, Petty Constables, and other of His Majesty’s -Peace Officers, within the county of Staffordshire, and particularly to the -Constable of Tipton</i>:—</p> - -<p>“Whereas, we, His Majesty’s Justices of the Peace for the said county -of Stafford, have received information, that several disorderly persons, -styling themselves Methodist preachers, go about raising routs and riots, -to the great damage of His Majesty’s liege people, and against the peace -of our Sovereign Lord the King.</p> - -<p>“These are in His Majesty’s name, to command you, and every one of -you, within your respective districts, to make diligent search after the said -Methodist preachers, and to bring him or them before some of us His -said Majesty’s Justices of the Peace, to be examined concerning their -unlawful doings.</p> - -<p>“Given under our hands and seals, this 12th day of October, 1743.</p> - -<p class="psig"> -“<span class="smcap">J. Lane</span>,<br /> -“<span class="smcap">W. Persehouse</span>.”<a id="FNanchor_496" href="#Footnote_496" class="fnanchor">[496]</a><br /> -</p> -</div> - -<p>It is a remarkable fact, however, that, notwithstanding -Wesley’s rough usage, and the pretentiously loyal proclamation -of these two unjust justices, Charles Wesley boldly<span class="pagenum" id="Page_413">[Pg 413]</span> -bearded the lions in their den only five days after his brother -so miraculously escaped. He found the poor Methodists -“standing fast in one mind and spirit, in nothing terrified -by their adversaries.” He writes: “Never before was I in so -primitive an assembly. We sung praises lustily, and with a -good courage; and could all set our seal to the truth of -our Lord’s saying, ‘Blessed are they that are persecuted for -righteousness’ sake.’ We assembled before day to sing hymns -of praise to Christ; and, as soon as it was light, I walked -down the town, and preached boldly on Revelation ii. 10. It -was a most glorious time. Our souls were satisfied as with -marrow and fatness, and we longed for our Lord’s coming to -confess us before His Father and His holy angels.”<a id="FNanchor_497" href="#Footnote_497" class="fnanchor">[497]</a></p> - -<p>Even this is not all. The clergyman at Darlaston was so -struck with the meek behaviour of the Methodists, in the -midst of suffering, that he offered to join the Wesleys in -punishing the rioters;<a id="FNanchor_498" href="#Footnote_498" class="fnanchor">[498]</a> while “honest Munchin,” as he was -called, the captain of the rabble, who first came to Wesley’s -help and rescued him, was so impressed with his spirit and -behaviour, that he immediately forsook his gang of godless -companions, joined the Methodists, and was received, by -Charles Wesley, as a member on trial, only five days after -Wesley’s deliverance. “What thought you of my brother?” -asked Charles Wesley of “honest Munchin.” “Think of -him!” said he, “I thought he is a <i>mon</i> of God; and God -was on his side, when so <i>mony</i> of us could not kill one -<i>mon</i>.”</p> - -<p>It may here be added, that “Munchin” was a nickname -only,—a provincial word expressive of coarse, brutal strength. -The real name of Wesley’s deliverer was George Clifton. He -lived in a small house at the foot of Holloway Bank, and -never tired of telling, in after days, how God stayed his hand, -when he nearly took Wesley’s life. He died in Birmingham, -at the age of eighty-five, in the year 1789, and was buried in -St. Paul’s churchyard. It is a notable incident<a id="FNanchor_499" href="#Footnote_499" class="fnanchor">[499]</a> that, while -Wesley’s persecutors passed quickly away, nearly all who -took joyfully the spoiling of their goods, lived, like “honest<span class="pagenum" id="Page_414">[Pg 414]</span> -Munchin,” a long and a peaceful life, and saw their children’s -children walking in the fear of God.</p> - -<p>Unfortunately, the “Staffordshire riots” did not terminate -in October, 1743; and, in order to complete the summary, we -must trespass, for a moment, on the events of 1744.</p> - -<p>We learn from the pamphlet already quoted, “Papers -giving an account of the Rise and Progress of Methodism at -Wednesbury and in other parishes adjacent,” that, after the -bold visit of Charles Wesley, Messrs. Graves and Williams, -who, for months past, had preached only in private houses, -now begun to preach publicly. At Christmas, Whitefield -came and spent several days in preaching in the streets with -his accustomed eloquence and power; and then, on February -2, 1744, Charles Wesley again entered the field of action. -Egginton, the Wednesbury vicar, had drawn up a paper, and -sent the crier to give notice, that all the Methodists must sign -it, or else their houses would be immediately demolished. It -was to this effect, “that they would never read, or sing, or -pray together, or hear the Methodist parsons any more.” -Several signed through fear; and every one who did was -mulcted a penny to assist in making the rabble drunk.<a id="FNanchor_500" href="#Footnote_500" class="fnanchor">[500]</a></p> - -<p>This was not more than about a month before Charles -Wesley’s visit. When he came, however, Egginton was dead; -but, in the meantime, not a Methodist in Darlaston had -escaped the renewed violence of the vicar’s godless mob, -except two or three who had bought exemption by giving -their purses to the lawless gang. The windows of all the -Methodists were broken, neither glass, lead, nor frames -remaining. Tables, chairs, chests of drawers, and whatever -furniture was not easily removable, were dashed in pieces. -Feather beds were torn to shreds, and the feathers strewed -about the rooms<a id="FNanchor_501" href="#Footnote_501" class="fnanchor">[501]</a> in all directions.</p> - -<p>No craven-hearted parson would have ventured to preach -to humanised fiends like these; and yet these were pre-eminently -the men whom the Wesleys tried to benefit and -save. At the risk of being murdered, they fearlessly told -them of their sin and danger. More than once they had -hazarded their lives; and now, Charles was in the midst of<span class="pagenum" id="Page_415">[Pg 415]</span> -these begrimed ruffians, as courageous as ever. He escaped, -but the poor Methodists were again made to suffer from the -more than brutal violence of their fiendish neighbours.</p> - -<p>One man’s wife, about Candlemas, was abused in a manner -too horrible to relate; and, because he tried to bring some of -the recreants to justice, his windows were broken; his furniture -and tools destroyed; all his wife’s linen was torn to tatters; -his bed and bedstead were cut; and his Bible and Prayer-Book -pulled to pieces. On Shrove Tuesday, the house of -Francis Ward was forcibly entered, and all his goods were -stolen. John Darby’s house was broken open, his furniture -and five stalls of bees destroyed, and his poultry filched. -Other houses were plundered and injured in like manner. -Some of the mob were armed with swords, some with clubs, -and some with axes. The outrages, if possible, were even -worse than those some months before. One man cut Mary -Turner’s bible into fragments with his axe. Another swore he -would beat out Mrs. Sheldon’s brains with her fire shovel. -Joshua Constable was attacked by an outrageous gang, his -house, in part, pulled down, his goods destroyed and stolen, -and his wife violently and brutally assaulted. For six days, -in the early part of 1744, this lawless riot lasted, and the -damage done to the property of the Wednesbury Methodists -amounted to a serious sum. Applications for redress were -made to not fewer than three magistrates, but to no purpose. -The document, containing many of the above facts, was -drawn up on February 26, 1744 when the persecuted -Methodists remark:—“We keep meeting together morning -and evening, are in great peace and love with each other, -and are nothing terrified by our adversaries. God grant we -may endure to the end!”<a id="FNanchor_502" href="#Footnote_502" class="fnanchor">[502]</a></p> - -<p>Leaving the “black country,” we must pass to other scenes -of fiendish violence, and yet sacred triumph.</p> - -<p>Cornwall, at this period, was as imbruted as Staffordshire. -Smuggling was considered an honourable traffic, and the -plunder of shipwrecked mariners was accounted a lawful prize. -Drunkenness was general; and cockfighting, bullbaiting, -wrestling, and hurling were the favourite amusements of the<span class="pagenum" id="Page_416">[Pg 416]</span> -people. Francis Truscott relates that, at the time when the -Wesleys first went to Cornwall, there was a village, about five -miles from Helstone, which was literally without a Bible, and -which had, no religious book whatever, except a single copy of -the Book of Common Prayer, kept at the public house. On -one occasion, during a terrific storm, when the people feared -that the world was ending, they fled in consternation to the -tavern, that Tom, the tapster, might secure them protection by -reading them a prayer. Having fallen upon their knees, Tom -hastily snatched a well thumbed book; and began, with great -pomposity, to read about storms, wrecks, and rafts, until his -mistress, finding that some mistake was made, cried out, -“Tom, that is ‘Robin Cruso’!” “No,” said Tom, “it is -the Prayer-Book;” and on he went until he came to a description -of man Friday, when his mistress again vociferated -that she was certain Tom was reading “Robin Cruso.” -“Well, well,” said Tom, “suppose I am; there are as good -prayers in ‘Robin Cruso’ as in any other book”; and so Tom -proceeded, till the storm abated, and the conscience stricken -company dispersed, complacently believing that they had -done their duty.<a id="FNanchor_503" href="#Footnote_503" class="fnanchor">[503]</a></p> - -<p>While the people, however, were thus generally sunk in -ignorance and vice, there were a few exceptions. Among -these were Catherine Quick and eleven others, at St. Ives, -who frequently met together to pray, and to read Burkitt’s -Notes on the New Testament. This godly band of pious -people was visited by Captain Turner, a Methodist from -Bristol; and this led Catherine Quick and her associates to -invite Wesley to visit them.<a id="FNanchor_504" href="#Footnote_504" class="fnanchor">[504]</a></p> - -<p>Charles Wesley was the first to come. Entering St. Ives, -on July 16, Mr. Shepherd met him; the boys of the place -gave him a rough salute; and Mr. Nance made him his -welcome guest. The day after his arrival, he went to church, -where the rector preached a railing sermon against the -Methodists, or, as he called them, “the new sect, enemies -to the Church, seducers, troublers, scribes, pharisees, and -hypocrites.” Immediately after being thus religiously regaled, -Charles and his godly inviters went to the church at<span class="pagenum" id="Page_417">[Pg 417]</span> -Wednock, where Mr. Hoblin, the curate, poured out such a -hotch-potch of railing and foolish lies as might have made -even the devil blush. Charles told the preacher, that he had -been misinformed; upon which his reverence replied, with -more coarseness than courtesy, “You are a liar,” and then -left him. On the day following, when Charles Wesley went -to the market house, at St. Ives, and commenced singing the -hundredth psalm, the mob began to beat a drum and shout. -Four days later, when he had just named his text, the same -unruly ruffians rushed upon his congregation, and threatened -to murder them. The sconces of the room were broken, -the windows dashed in pieces, and the shutters, benches, -and, indeed, everything except the walls, destroyed. They -asseverated, that Charles Wesley should not preach again, -and lifted up their hands and clubs to strike him. The -women were beaten, dragged about, and trampled on without -mercy; until, at length, the rascals fell to quarreling -among themselves, broke the town clerk’s head, and left the -room. Two days after, while preaching at Wednock, the -minister’s mob fell upon the congregation, and <i>swore</i> most -horribly, that they would be revenged on them for their -taking the people from the church, and making such a disturbance -on the sabbath day. Sticks and stones were used, -and ten cowardly ruffians attacked one unarmed man, beat -him with their clubs, and knocked him to the ground. The -day following, at St. Ives, the service was broken up by the -mob throwing eggs and stones, and swearing they would pull -down the walls of the room, whose windows, benches, and -sconces they had already ruthlessly destroyed. At Pool, on -July 26, the churchwarden shouted, and hallooed, and put his -hat to Charles Wesley’s mouth to prevent his preaching.</p> - -<p>All these outrages were principally prompted by the parsons, -who continually spoke of the Methodists as popish emissaries, -and who, to use the Rev. Mr. Hoblin’s fisticuff language, -“ought to be driven away by blows, and not by arguments.” -At length, the mayor of St. Ives appointed twenty new constables -to suppress the rioters by force of arms, “and plainly -told Mr. Hoblin, the fire and fagot minister, that he would -not be perjured to gratify any man’s malice.”</p> - -<p>Charles Wesley came to St. Ives on the 16th of July, and<span class="pagenum" id="Page_418">[Pg 418]</span> -set out, on his return to London, on August 8, his brother -having summoned him to attend a conference with the -adherents of Whitefield and with the Moravians. In this -way, his labours in Cornwall were interrupted; but, a fortnight -after, his brother, accompanied by John Nelson, John -Downes, and Mr. Shepherd, succeeded him. Nelson and -Downes had but one horse between them, and, hence, rode by -turns. They reached St. Ives on August 30, and found the -society increased to about a hundred and twenty, nearly a -hundred of whom had found peace with God. John Nelson -began to work at his trade as a stonemason; and, as opportunity -permitted, preached at St. Just, the Land’s End, -and other places. John Downes fell ill of a fever, and was -unable to preach at all. Wesley and Nelson slept upon the -floor, Wesley using Nelson’s top coat for a pillow, and Nelson -using Burkitt’s Notes on the New Testament for his. One -morning, at three o’clock, after using this hard bed for a -fortnight, Wesley turned over, clapped Nelson on the side, -and jocosely said: “Brother Nelson, let us be of good cheer, -for the skin is off but one side yet.” Their board also was -as hard as their bed. They were continually preaching; but -“it was seldom,” says Nelson, “that any one asked us to eat -or drink. One day, as we returned from St. Hilary Downs, -Mr. Wesley stopped his horse to pick the blackberries, saying, -‘Brother Nelson, we ought to be thankful, that there are -plenty of blackberries; for this is the best country I ever saw -for getting an appetite, but the worst for getting food.’”<a id="FNanchor_505" href="#Footnote_505" class="fnanchor">[505]</a></p> - -<p>Wesley spent three weeks in Cornwall, leaving Nelson -behind him. Upon the whole, he had been kindly treated. -The mob at St. Ives, it is true, welcomed him with a loud -huzza; and serenaded him before his window with the harmless -ditty:—</p> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent0">“Charles Wesley is come to town,</div> - <div class="verse indent0">To try if he can pull the churches down.”</div> - </div> -</div> -</div> - -<p>But, during his stay, the only act of violence he met with -was, on one occasion, when the mob burst into the room at -St. Ives, and a ruffian struck him on the head.</p> - -<p>On his way to Cornwall, and also on returning, Wesley<span class="pagenum" id="Page_419">[Pg 419]</span> -preached at Exeter, and visited a lad, and a clergyman in -prison, both sentenced to suffer death. His vast congregation -“in that solemn amphitheatre,” as he calls the castle yard, was -such an one as he had rarely seen,—“void both of anger, fear, -and love.” He also preached at the cross in Taunton, where -a man, attempting to make disturbance, so exasperated the -congregation, that there was a general cry, “Knock the rascal -down, beat out his brains!” and Wesley had to interfere to -prevent his being roughly handled. He likewise paid a flying -visit to the Isles of Scilly, crossing the ocean in a fishing boat, -and singing amid the swelling waves:—</p> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent0">“When passing through the watery deep,</div> - <div class="verse indent2">I ask in faith His promised aid;</div> - <div class="verse indent0">The waves an awful distance keep,</div> - <div class="verse indent2">And shrink from my devoted head,</div> - <div class="verse indent0">Fearless their violence I dare;</div> - <div class="verse indent0">They cannot harm,—for God is there.”</div> - </div> -</div> -</div> - -<p>It has been already stated, that Charles Wesley was summoned -from Cornwall to attend a conference in London, -consisting of the leading men of the three communities,—the -Arminian Methodists, the Calvinistic Methodists, and the -Moravians. The object of the conference was, by mutual -explanations and concessions, to cultivate a better understanding -with each other; so that the parties might avoid all -unnecessary collision, and unite, as far as was practicable, -in advancing what they believed to be the work of God. -Wesley drew up a statement of the questions at issue -between himself and Whitefield, with the concessions he was -prepared to make.<a id="FNanchor_506" href="#Footnote_506" class="fnanchor">[506]</a> Mr. Jackson says, the project had its -origin with Wesley,<a id="FNanchor_507" href="#Footnote_507" class="fnanchor">[507]</a> and perhaps it had; but, a year before -this, John Cennick expressed a wish for the same sort of -meeting. In a letter to Whitefield’s wife, dated May 6, 1742, -he writes:—“I have had it much impressed upon my mind, -that it would be right in the sight of God, that all our -preachers, all Mr. Wesley’s, and all the Moravian brethren -should meet together. Who knows but we might unite? Or -if not, we might consent in principles as far as we can, and<span class="pagenum" id="Page_420">[Pg 420]</span> -love one another. At least, I think all <i>our</i> preachers should -meet, as the apostles did, often. I know it would be for good; -but I suspend my judgment to the elder brethren.”<a id="FNanchor_508" href="#Footnote_508" class="fnanchor">[508]</a></p> - -<p>It may thus be doubtful whether the proposal for the conference -originated with Wesley or with Cennick; but, through -no fault of Wesley’s, the proposal was abortive. To be -present at the conference, Wesley travelled from Newcastle; -his brother came all the way from Cornwall; and John Nelson -trudged from Yorkshire. But Whitefield, who was in London, -seems to have declined the invitation; the Moravians refused -to come; and, though Spangenberg had promised to attend, -he left England instead of doing so; while James Hutton said, -his brethren had orders not to confer at all, unless the archbishop -of Canterbury, or the bishop of London, were also -present.<a id="FNanchor_509" href="#Footnote_509" class="fnanchor">[509]</a></p> - -<p>This was the last attempt at union; but perhaps it -suggested to Wesley’s mind the idea of having conferences -of his own, which he began to hold twelve months afterwards.</p> - -<p>Not a little of the time of the two Wesleys was now -employed in pastoralizing the societies they had formed in -London, Bristol, and other places. In Bristol, in the month -of January, Wesley spoke to each member of society, and -rejoiced in finding them neither barren nor unfruitful in the -knowledge of our Lord Jesus Christ. He did the same at -Kingswood, and remarks: “I cannot understand how any -minister can hope ever to give up his account with joy, unless -(as Ignatius advises) he knows all his flock by name; not -overlooking the men servants and maid servants.” In London, -he and his brother began visiting the society together, on -February 2, which they continued from six in the morning -to six at night, until the visiting was completed. The same -practice was pursued at Newcastle.</p> - -<p>The London society now consisted of nineteen hundred and -fifty members; and, before the year was ended, it numbered -two and twenty hundred. This was a large church, gathered -within the last four years, and needing a more than ordinary -amount of pastoral attention. The members only, to say<span class="pagenum" id="Page_421">[Pg 421]</span> -nothing of children, servants, and outside hearers, were almost -sufficient to fill the Foundery chapel twice over. More room -became imperative. Without this, it seemed to be impossible -to extend, or even to conserve the work. London had one -Methodist chapel already; before the year was ended, it had -two others.</p> - -<p>In the month of May, Wesley had the offer of a chapel -in West Street, Seven Dials, which about sixty years before -had been built by the French Protestants. He accepted the -offer, and opened the chapel, as a Methodist place of worship, -on Trinity Sunday, the first service lasting from ten -o’clock till three. At five, he preached again to an immense -congregation at the Great Gardens; then met the leaders; -and after them the bands; and yet, at ten o’clock at night, -he was less weary than when he began his enormous day’s -work in the morning. Here, when in London, he and his -brother now regularly officiated on Sunday mornings and -evenings, read the liturgy, and administered the sacraments. -The Lord’s supper was celebrated at the morning service on -both the first and second Sundays of the month, and the -attendance was so numerous, that, in both instances, the -service usually lasted at least five hours. This was longer -than even Wesley thought desirable, and led him to divide -the communicants into three divisions, so that not more than -about six hundred might communicate on the same occasion. -These were enormous gatherings, with which those of the -present day will hardly bear comparison.</p> - -<p>Three months after he took possession of the West Street -chapel, Wesley became the occupier of a third, which had -been built in Bermondsey, Southwark, by a Unitarian. Being -vacant, Wesley took it. Some objected to this. “What!” -said a zealous woman, “what! will Mr. Wesley preach at -Snowsfields? Surely not! there is not such another place in -London. The people there are not men, but devils!” This -was just the sort of reason to induce Wesley, not to stay away, -but go. Accordingly, on August 8, he opened Snowsfields -chapel by preaching from the words—“Jesus said, They -that be whole need not a physician, but they that are sick. -I came not to call the righteous, but sinners to repentance.”</p> - -<p>Wesley did more than this for the London society.<span class="pagenum" id="Page_422">[Pg 422]</span> -Visiting the sick he regarded as an imperative Christian -duty. Sending them help was not enough. Besides, to -neglect this was not only to neglect a duty, but to lose a -means of grace. “One great reason,” says Wesley, “why -the rich have so little sympathy for the poor, is, because they -so seldom visit them.” “All,” he adds, “who desire to escape -the everlasting fire, and to inherit the everlasting kingdom, -are equally concerned, according to their power, to practise -this important duty.”<a id="FNanchor_510" href="#Footnote_510" class="fnanchor">[510]</a> Holding such sentiments, Wesley -himself, throughout life, visited the poor and the afflicted, to -the utmost of his ability; but, of course, as an itinerant evangelist, -when he had done his best, much was left untouched. -Hence, in the year 1743, he appointed in London visitors of -the sick, as distinct office bearers in his society.<a id="FNanchor_511" href="#Footnote_511" class="fnanchor">[511]</a> Stewards -had been appointed already, to receive the contributions of -the society, which amounted to nearly £8 per week; and to -distribute them, partly in repairing and paying for chapel -premises, partly in paying debts, partly in other necessary -expenses, and partly in relieving the afflicted and the poor. -The stewards, seven in number, were to be frugal; to have -no long accounts; to give none, that asked relief, either an ill -word or an ill look; and to expect no thanks from man. -They met together every Thursday morning at six o’clock, -and distributed all the money paid to them up to the previous -Tuesday night; so that all receipts and disbursements were -concluded within the week. The stewards, however, soon -found a difficulty with regard to the afflicted. Some were -ready to perish before they heard of them; and, even when -they became acquainted with their illness, being persons -generally employed in trade, they were unable to visit them -as often as they wished. To meet this deficiency, Wesley -called together the whole of the London society; showed -how impossible it was for the stewards to visit all the sick -in all parts of the metropolis; desired the leaders to be -more careful in inquiring after sick cases, and in giving early -information concerning them; and then appealed to the -assembled members and asked for volunteers for this important -work. Numbers cheerfully responded, out of whom<span class="pagenum" id="Page_423">[Pg 423]</span> -Wesley selected forty-six, whom he judged to be of the most -tender, loving spirit. He then divided London into twenty-three -districts, and arranged that the sick, in each district, -should be visited, by a couple of visitors, three times every -week; and that the visitors, besides inquiring into the state -of the people’s souls, should relieve those of them in want, -and should present their accounts to the stewards weekly. -Wesley writes:—</p> - -<div class="blockquote"> - -<p>“Upon reflection, I saw how exactly, in this also, we had copied after -the primitive church. What were the ancient deacons? What was -Phœbe, the deaconess, but such a visitor of the sick?”</p> -</div> - -<p>Four rules were to be observed:—</p> - -<div class="blockquote"> - -<p>“1. Be plain and open in dealing with souls. 2. Be mild, tender, -patient. 3. Be cleanly in all you do for the sick. 4. Be not nice.”</p> -</div> - -<p>Wesley adds, five years afterwards:—</p> - -<div class="blockquote"> - -<p>“We have ever since had great reason to praise God for His continued -blessing on this undertaking. Many lives have been saved, many sicknesses -healed, much pain and want prevented or removed. Many heavy -hearts have been made glad, many mourners comforted; and the visitors -have found, from Him whom they serve, a present reward for all their -labour.”<a id="FNanchor_512" href="#Footnote_512" class="fnanchor">[512]</a></p> -</div> - -<p>The two thousand members of the London society contributed -about £400 a year, or, at the rate of a shilling per -member per quarter. The Bristol society consisted of seven -hundred members, and, after the same ratio, would contribute -£140 per year. Eight hundred members at Newcastle would -raise £160; and the societies at Kingswood and other places -might give £100 additional: thus making the Methodist -income, for 1743, something like £800. Out of this, all chapel -expenses had to be defrayed; a large proportion was given to -the afflicted poor; something was necessary for the contingent -expenses of Wesley’s helpers; and the remainder,—how -much was it?—was perhaps given to the two Wesleys to -meet some of their own necessary wants. These were the -men preying upon the pockets of the poor, and making themselves -a fortune out of other people’s money! Such falsehoods -were current, and were not entirely disbelieved even by -some of Wesley’s own relatives.</p> - -<p><span class="pagenum" id="Page_424">[Pg 424]</span></p> - -<p>Poor Emily Wesley, a classical scholar, and no mean poet,—after -teaching in a boarding school where she was ill used and -worse paid, and after marrying a poor Quaker, who did little -for her, and soon left her—was now a penniless and dependent -widow, maintained entirely by her two brothers, and living at -the Foundery. Emily, in a petulant humour, wrote to her -brother John, accusing him of the want of kindness and of -natural affection, notwithstanding his reputed riches. John, in -reply, wrote one of his most pungent letters, of which the -following is a copy:—</p> - -<div class="blockquote"> -<p class="psig"> -“<span class="smcap">Newcastle</span>, <i>June 30, 1743</i>.<br /> -</p> - -<p>“<span class="smcap">Dear Emily</span>,—Once, I think, I told you my mind freely before; I -am constrained to do so once again. You say, ‘From the time of my -coming to London, till last Christmas, you would not do me the least -kindness.’ Do I dream, or you? Whose house were you in for three -months, and upwards? By whose money were you sustained? It is a -poor case, that I am forced to mention these things.</p> - -<p>“But, ‘I would not take you lodgings in fifteen weeks.’ No, nor should -I have done in fifteen years. I never once imagined, that you expected -<i>me</i> to do this! Shall I leave the word of God to serve tables? You -should know I have quite other things to mind; temporal things I shall -mind less and less.</p> - -<p>“‘When I was removed you never concerned yourself about me.’ That -is not the fact. What my brother does, I do. Besides, I myself spoke to -you abundance of times, before Christmas last.</p> - -<p>“‘When I was at preaching, you would scarce speak to me.’ Yes; -at least as much as to my sister Wright, or, indeed, as I did to any else -at those times.</p> - -<p>“‘I impute all your unkindness to one principle you hold, that natural -affection is a great weakness, if not a sin.’ What is this principle I hold? -That natural affection is a sin? or that adultery is a virtue? or that Mahommed -was a prophet of God? and that Jesus Christ was a son of Belial? -You may as well impute <i>all</i> these principles to me as <i>one</i>. I hold one -just as much as the other. O Emmy, never let that idle, senseless accusation -come out of your mouth.</p> - -<p>“Do you hold that principle, ‘that we ought to be just (<i>i. e.</i> pay our -debts) before we are merciful’? If I held it, I should not give one shilling -for these two years, either to you or any other. And, indeed, I have, for -some time, stayed my hand; so that I give next to nothing, except what -I give to my relations. And I am often in doubt with regard to that, not -whether natural affection be not a sin; but whether it ought to supersede -common justice. You know nothing of my temporal circumstances, and -the straits I am in, almost continually; so that were it not for the reputation -of my great riches, I could not stand one week.</p> - -<p>“I have now done with myself, and have only a few words concerning<span class="pagenum" id="Page_425">[Pg 425]</span> -you. You are of all creatures the most unthankful to God and man. I -stand amazed at you. How little have you profited under such means of -improvement! Surely whenever your eyes are opened, whenever you see -your own tempers, with the advantages you have enjoyed, you will make -no scruple to pronounce yourself, (whores and murderers not excepted,) -the very chief of sinners.—I am, etc.,</p> - -<p class="psig"> -“<span class="smcap">John Wesley</span>.”<a id="FNanchor_513" href="#Footnote_513" class="fnanchor">[513]</a><br /> -</p> -</div> - -<p>This is a caustic letter; and yet John Wesley was a loving -brother. For nearly thirty years afterwards, Emily Harper -was a resident in the preachers’ house at West Street, was a -constant attendant on the ministry of her brothers, and died -in peace, at the age of eighty, about the year 1772.</p> - -<p>Much has been already related respecting the Methodist -persecutions of 1743; but the whole has not been told. At -Newcastle, three Dissenting ministers agreed together to -exclude all from the holy communion, who would not refrain -from attending Wesley’s ministry. One of them publicly -affirmed, that the Methodist preachers were all papists, and -that their doctrine was Popery. Another preached against -them, and said, “Many texts in the Bible are for them; -but you ought not to mind these texts; for the papists have -put them in.” At Cowbridge, in Wales, when Wesley attempted -to preach, the mob shouted, cursed, blasphemed, -and threw showers of stones almost without intermission. -At Bristol, a clergyman preached, in several of the city -churches, against the <i>upstart</i> Methodists; and was about to -do so in the church of St. Nicholas, when, after naming his -text, he was seized with a rattling in his throat, fell backward -against the pulpit door, and, on the Sunday following, -expired. At Egham, Wesley went to church, and listened -to one of the most miserable sermons he ever heard; stuffed -with dull, senseless, improbable lies against those whom the -parson complimented with the title of “false prophets.”</p> - -<p>At Sheffield, the ministers of the town so inflamed the -people, that they were ready to tear the Methodists to pieces. -An army officer drew his sword, and presented it at Charles -Wesley’s breast. The meeting-house was ruthlessly demolished, -and the mob encouraged by the constable. The -windows of Mr. Bennett’s house, in which Charles Wesley<span class="pagenum" id="Page_426">[Pg 426]</span> -lodged, were smashed to atoms; and stones flew thick and -fast in all directions. Near Barley Hall, a few miles from -Sheffield, Charles Wesley and David Taylor were assaulted -with a storm of stones, eggs, and dirt; David was wounded -in the head and lost his hat; and the clothes of his companion -were besmeared with filth.<a id="FNanchor_514" href="#Footnote_514" class="fnanchor">[514]</a></p> - -<p>At Hampton, in Gloucestershire, the mob threatened to -make aprons of Whitefield’s gown; broke a young lady’s -arm; threw Mr. Adams twice into a pool of water; seized -Whitefield for the purpose of casting him into a pit of lime;<a id="FNanchor_515" href="#Footnote_515" class="fnanchor">[515]</a> -and, from four in the afternoon till midnight, continued rioting, -and declaring that no Anabaptists, etc., should preach -there, upon pain of being first put into a skin-pit, and afterwards -into a brook. Women were pulled down the stairs by -the hair of their heads; Mr. Williams was twice thrown into -a hole full of noisome reptiles and stagnant water, and was -beaten, and dragged along the kennel; while the Methodists, -in general, were mobbed to such an extent, that many expected -to be murdered, and hid themselves in holes and -corners, to avoid their enemies.</p> - -<p>All this was bad enough; but there was something else, -perhaps, quite as painful. The press, in its attacks, became -as virulent as ever. Among other publications issued, was -the following: “The Notions of the Methodists fully disproved, -with a Vindication of the Clergy of the Church of -England from their Aspersions. In two Letters to the Rev. -Mr. John Wesley. Newcastle: 1743.” In this precious -morsel, of near a hundred pages, the Methodists are branded -as “conceited, vain boasters,” and “ignorant, giddy, presumptuous -enthusiasts.” Wesley is accused of “compassing sea -and land to gain proselytes”; of “making unwarrantable -dissensions in the Church”; and of “prejudicing the people, -wherever he came, against his brethren the clergy.” “You -are,” writes this northern pamphleteer, “guilty both of schism -and rebellion, which are two very grievous and damnable -sins. You are the sower and ringleader of dissension, endeavouring -with unwearied assiduity to set the flock at variance<span class="pagenum" id="Page_427">[Pg 427]</span> -with their ministers and each other. You assume to yourself -great wisdom and high attainments in all spiritual knowledge; -but it requires no depth of understanding, to judge -whether your character and conduct suit that of the spiritually -or carnally wise man in St. James. You scruple not -to accuse the clergy of almost universally teaching devilish -doctrine, and of being deceitful workers; but, however you -may boast of your conversions, you will in the end render -yourselves the ridicule of mankind. You go from one end -of the nation to another, lamenting the heresies of your -brethren, and instilling into the people’s minds, that they are -led into errors by their pastors; when the truth is, you are -perverting them with solifidian and antinomian blasphemies. -Consider, sir, how wicked and abominable in the sight of -God it is for you to misrepresent your brethren to the -people, in this scandalous manner. The mischief is, the -giddy multitude, like the Athenians, love to spend their -time in nothing else but hearing some new thing. They are -tired with the solid, plain, and rational way of preaching -they have been accustomed to in the Church, and think it -dry and insipid in comparison of the powerful charms of that -ecstatic eloquence, those highflown metaphors, those pretty -rhymes, those taking gestures, with which you tickle and -bewitch them. You give a deplorable account of the debt -you have contracted by the building of your meeting-houses; -but unless you can bring better proof than you have hitherto -done, of the necessity there is to give yourself all this trouble -and expense, all wise and considerate men, without any -breach of charity, will look upon subscriptions for carrying -on your designs, as little less than picking the poor people’s -pockets, and robbing them of that which should maintain -their families.”</p> - -<p>Such is a specimen of the malignant slanders cast upon -Wesley by this northern clergyman.</p> - -<p>It has been already stated, that the Rev. Henry Piers -preached, in 1742, before the clergy of the deanery of Shoreham, -a visitation sermon, which Wesley revised, and which, -at the time of its delivery, gave great offence. The preacher -chosen for this office, in 1743, was of another stamp; and -his sermon also was published, with the following title: “Of<span class="pagenum" id="Page_428">[Pg 428]</span> -Speaking as the Oracles of God. A Sermon, preached before -the Reverend the Clergy of the Deanery of Shoreham, at the -Visitation, held in the Parish Church of Farningham, on -Thursday, May 19, 1743. By John Andrews, M.A., Vicar -of that Church.” 8vo, 30 pages. The world would have sustained -no loss, if Mr. Andrews’ sermon had not been printed. -The preacher sneers at the fancies of theological empirics, in -one paragraph, and, in the next, speaks of the doctrines of -“justification and regeneration as questions and strifes of -words, which profit not.” Mr. Piers’ visitation sermon is attacked -on the subject of faith; and the assembled clergy of -the deanery of Shoreham are officially informed, that “every -one, that is rightly and duly baptized, not only receives the -outward ordinance, but the inward and spiritual grace annexed -to it.”</p> - -<p>Another pamphlet, published at this period, was, “A Fine -Picture of Enthusiasm, chiefly drawn by Dr. Scott; with an -application to our modern Methodists.” 40 pages. Dedicated -to the Bishop of London. In this miserable <i>morceau</i>, we are -told, that “there are thousands flocking after those enthusiasts, -Whitefield and Wesley, who appear to be deluding -crowds of people into a passionate, mechanical religion.” -One of them, at least, is suspected to be a masked Jesuit; -and both have courted persecution, but have had a mortifying -disappointment. The singing of the Methodists is enchanting, -and their tunes the most melodious that ever were composed -for church music; but their hymns are irrational, and, -like their prayers, dwell upon a word, or are immediate addresses -to the Son of God, and represent Him as much more -compassionate to the human race than God the Father ever -was. “One of these artful teachers,” says the writer, “has -ordered the tickets for his people to be impressed with the -crucifix; and this, with their <i>confessions</i> and other customs, -intimates a manifest fondness for the orthodox institutions -of the Church of Rome. These <i>modest</i> teachers have not -failed to trumpet their own extraordinary piety and holiness, -as well as their extraordinary knowledge and illumination; -and this has been done with great effect among the people. -Their doctrine has very generally occasioned disorder in the -passions of their hearers; the screamings and convulsions<span class="pagenum" id="Page_429">[Pg 429]</span> -common among them, in their public assemblies, being called -convictions. Vast numbers have gone melancholy among -them. Many have been led to quit their lawful and necessary -employment; to neglect their husbands, children, and -families; and from useful members in society have become -mopes and visionaries, incapable of pursuing their proper -business, or of supporting themselves with decency.”</p> - -<p>A fourth publication, belonging to the year 1743, was “The -Progress of Methodism in Bristol; or, the Methodist Unmasked: -wherein the doctrines, discipline, policy, divisions, -and successes of that novel sect are fully detected and -properly displayed in Hudibrastick verse, by an Impartial -Hand. To which is added, by way of appendix, the Paper-Controversy -between Mr. Robert Williams, supported by -Thomas Christie, Esq., Recorder of Savannah, and the Rev. -Mr. Wesley, supported only by his own integrity and assurance. -Together with authentic extracts, taken from a late -narrative of the state of Georgia, relating to the conduct of -that gentleman during his abode in that colony. Bristol: -1743.” 16mo, 72 pages.</p> - -<p>Among other things, this mendacious pamphlet contains an -affidavit, sworn by Robert Williams before Stephen Clutterbuck, -Mayor of Bristol, to the effect, that two freeholders at -Savannah became bail for Wesley’s appearance at the sessions -to take his trial, and that he dishonourably escaped from the -colony and left his bondsmen in the lurch. To this Wesley -replied: “Captain Robert Williams, you know in your own -soul, that every word of this is a pure invention, without one -grain of truth from the beginning of it to the end. What -amends can you ever make, either to God, or to me, or to the -world? Into what a dreadful dilemma have you brought -yourself! You must either openly retract an open slander, or -you must wade through thick and thin to support it, till that -God, to whom I appeal, shall maintain His own cause, and -sweep you away from the earth.”<a id="FNanchor_516" href="#Footnote_516" class="fnanchor">[516]</a></p> - -<p>Whitefield and Wesley, in this scurrilous production, are -accused of preaching to get money, and of placing men -with plates at each gate and stile of the fields in which they<span class="pagenum" id="Page_430">[Pg 430]</span> -harangued the people, to gather collections for the Orphan -House in Georgia and the Room in Bristol. Wesley is charged -with pretending to work miracles; for, upon a company of -women falling down before him, he first of all prays over -them, then sings a hymn, and then exorcises devils. In the -midst of a most severe winter, he had taken his converts, -early in the morning, through frost and snow, to the river -Froom, at Baptist Mills, where, on the ice being broken, he -and they went into the water, where, with “limbs shuddering -and teeth <i>hackering</i>,” he baptized or dipped them. Class-meetings -are described, the leaders of which note the sins of -those who confess to them, register them in a book, and, in -due season, “report them to John, who admonishes one, reprimands -another, and expels a third.” At first, each member -gave a penny, but now the <i>lowest</i> payment was twopence -weekly. At present there were forty-eight classes in Bristol, -each class containing “an even dozen.” After the watchnight -meetings at Kingswood,</p> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent0">“Men, boys, and girls, and women too,</div> - <div class="verse indent0">Come strolling home at morning two:”</div> - </div> -</div> -</div> - -<p>and at the nightly lovefeasts, “the ghostly father and all his -sons draw near—</p> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent0">“The pious sisters, wives, and misses,</div> - <div class="verse indent0">And greet them well with holy kisses.”</div> - </div> -</div> -</div> - -<p>But enough of this. What did Wesley himself publish in -1743?</p> - -<p>1. “Nature, Design, and General Rules of the United -Societies, in London, Bristol, Kingswood, and Newcastle-upon-Tyne. -Newcastle-upon-Tyne: printed by John Gooding, -on the Side. Price one penny. 1743.” Twelve pages.</p> - -<p>This, the first edition of the “Rules,” is signed by John -Wesley only, and bears date February 23, 1743. A second -edition was issued, signed by both John and Charles Wesley, -and dated May 1, 1743. The first edition has annexed “A -Prayer for those who are convinced of Sin,” consisting of -eighteen stanzas of four lines each, and from which is taken -the beautiful hymn, numbered 462, in the Wesleyan Hymn-Book, -and beginning with the line, “O let the prisoners’<span class="pagenum" id="Page_431">[Pg 431]</span> mournful cries”; a production admirably appropriate to the -circumstances in which the members of the first Methodist -societies were placed.</p> - -<p>Societies cannot exist without rules. Up to the present, -Wesley had regulated his societies by <i>vivâ voce</i> instructions -and direct authority; but, as the Methodists increased and -multiplied, this became more difficult, and hence the publication -now mentioned. The Rules were both written and -published at Newcastle upon Tyne. Eleven days after the -date they bear, Wesley read them to the Newcastle society, -and desired the members seriously to consider whether they -were willing to observe them. The careful reader will remark -the designation which Wesley gives to his societies, as well -as his description of their “nature and design.” They are -not “Wesleyan,” or “Methodist,” but “United Societies.” -As compared with the rules now in use, there are a few -variations in the original edition deserving of being noticed. -For instance, in the list of the leader’s duties, the first in -order was, to receive from each person in his class, once a -week, what the members were willing to give toward <i>the -relief of the poor</i>. This is now altered thus: “to receive what -they are willing to give for the <i>support of the gospel</i>.” The -present rule forbidding “<i>brother</i> going to law <i>with brother</i>,” in -the first and several subsequent editions, simply read, “going -to law.” To the original rule, “the giving or taking things -on usury,” has been added the words, “that is, unlawful -interest;” and to the rule prohibiting “uncharitable or unprofitable -conversation,” there was added, in the fourth edition, -published in 1744, “especially, speaking evil of ministers or -those in authority,” words now changed for “magistrates or -ministers.” In the list of things forbidden in the present -Rules, is the important one, “borrowing without a probability -of paying; or taking up goods without a probability -of paying for them;” this is not in the first editions. And -among the duties enjoined is “<i>family</i> and private prayer”; -but in the first edition the word <i>family</i> is not found, though, -in the fourth edition, published twelve months afterwards, -it was inserted.</p> - -<p>The curious reader will forgive these trifles. They are all -the variations found in the first edition of the Rules, as com<span class="pagenum" id="Page_432">[Pg 432]</span>pared -with the Rules now in use. The Rules themselves are -too well known to require insertion.</p> - -<p>2. Another of Wesley’s publications, in 1743, was “A -Word in Season; or, Advice to a Soldier.” 12mo, six pages. -This is a model tract, and shows that, from the first, soldiers -excited Wesley’s sympathy.</p> - -<p>3. “Thoughts on Marriage and Celibacy.” 12mo, twelve -pages. A strange production, substantially embodied in the -piece in Wesley’s collected works, entitled, “Thoughts on a -Single Life” (see vol. xxiv., page 252, orig. edit.). What shall -we say of this? Wesley admits, that the popish doctrine -forbidding to marry is a doctrine of devils, and that a person -may be as holy in a married as in a single state; but he -proceeds to show, that the happy few who have power to -abstain from marriage are free from a thousand nameless -domestic trials which are found sooner or later in every -family. They are at liberty from the greatest of all entanglements, -the loving one creature above all others; they have -leisure to improve themselves; and, having no wife or children -to provide for, may give all their worldly substance to God. -Those highly favoured celibates are exhorted to prize the -advantages they enjoy, and to be careful to keep them; they -are to avoid all needless conversation, much more all intimacy -with those of the other sex; all softness and effeminacy; all -delicacy and needless self indulgence; and all sloth, inactivity, -and indolence. They are to sleep no more than nature -requires; to use as much bodily exercise as they can; to fast, -and practise self denial; to wait upon the Lord without distraction; -and to give all their time and their money to God. -On the whole, without disputing whether the married or single -life is the more perfect state. Wesley concludes by adding, -“We may safely say, Blessed are they who abstain from things -lawful in themselves, in order to be more devoted to God.”</p> - -<p>Thirty years afterwards, when Wesley was twitted for -marrying, after expressing such opinions, he averred, that his -opinions with regard to the advantages of a single life were -still unchanged; and that he entered the married state “for -reasons best known to himself.”<a id="FNanchor_517" href="#Footnote_517" class="fnanchor">[517]</a> This was a lame reply to a<span class="pagenum" id="Page_433">[Pg 433]</span> -reasonable reflection on inconsistency. Wesley’s tract was -a mistake; or, if not, Wesley ought to have adopted his own -principles, and have lived and died a celibate.</p> - -<p>4. In July, 1743, Wesley wrote his “Instructions for Children,” -which reached a second edition in 1745, 12mo, 38 pages. -Prefixed, was a preface, addressed “to all parents and -schoolmasters,” stating, that a great part of the tract was -translated from the French, and that it contained “the true -principles of the Christian education of children,” and that -these “should in all reason be instilled into them, as soon -as they can distinguish good from evil.”</p> - -<p>The first twelve lessons are a catechism, respecting God, -the creation and the fall of man, man’s redemption, the means -of grace, hell, and heaven. Then follow lessons how to -regulate our desires, understanding, joy, and practices.</p> - -<p>Repenting is defined as “being thoroughly convinced of -our sinfulness, guilt, and helplessness”; faith in Christ, as “a -conviction that Christ has loved <i>me</i> and given Himself for <i>me</i>;” -holiness, as “the love of God and of all mankind for God’s -sake.” Wesley asserts that “they who teach children to -love praise, train them for the devil”; and that “fathers -and mothers who give children everything they like, are the -worst enemies they have.”</p> - -<p>Wesley considered these “Instructions for Children,” extracted -from Abbé Fleury and M. Poiret, superior, “for depth -of sense and plainness of language, to anything in the English -tongue.”<a id="FNanchor_518" href="#Footnote_518" class="fnanchor">[518]</a> The Church Catechism he declared to be “utterly -improper for children of six or seven years old,” and thought -“it would be far better to teach them the short catechism, -prefixed to the ‘Instructions.’”<a id="FNanchor_519" href="#Footnote_519" class="fnanchor">[519]</a> Accordingly, he requested -all his preachers to give children the “Instructions,” and to -encourage them in committing the book to memory; while -they themselves were to make it the subject of special study.<a id="FNanchor_520" href="#Footnote_520" class="fnanchor">[520]</a></p> - -<p>Wesley’s attention to children is proverbial. “When I -was a child,” said Robert Southey, “I was in a house, in -Bristol, where Wesley was. On running downstairs before -him, with a beautiful little sister of my own, he overtook us<span class="pagenum" id="Page_434">[Pg 434]</span> -on the landing, when he lifted my sister in his arms and -kissed her. Placing her on her feet again, he then put his -hand upon my head, and blessed me; and I feel,” continued -the bard, his eyes glistening with tears, and yet in a tone of -grateful and tender recollection, “I feel as though I had the -blessing of that good man upon me still.”<a id="FNanchor_521" href="#Footnote_521" class="fnanchor">[521]</a></p> - -<p>In Wesley’s well known sermon on “Family Religion,” he -lays it down that “the wickedness of children is generally -owing to the fault or neglect of their parents.” The souls of -children ought to be fed as often as their bodies. Methodists -are exhorted not to send their sons “to any of the large -public schools (for they are nurseries of all manner of wickedness), -but to a private school, kept by some pious man, who -endeavours to instruct a small number of children in religion -and learning together.” He raises the same objection to -“large boarding schools” for girls; for “in these seminaries, -the children teach one another pride, vanity, affectation, -intrigue, artifice, and, in short, everything which a Christian -woman ought not to learn.” He adds: “I never yet knew a -pious, sensible woman, that had been bred at a large boarding -school, who did not aver, one might as well send a young -maid to be bred in Drury Lane.”<a id="FNanchor_522" href="#Footnote_522" class="fnanchor">[522]</a></p> - -<p>This is sweeping language; but at that period it was not -without truth.</p> - -<p>5. Another of Wesley’s publications, in 1743, was, “A -Practical Treatise on Christian Perfection. Extracted from -a late author.” 12mo, 115 pages. This was an abridgment of -William Law’s pungent book, published in 1726.</p> - -<p>6. Another was an abridgment of Bunyan’s “Pilgrim’s -Progress,” 12mo, 49 pages, price fourpence. Little did -Wesley think that, within a hundred years, the whole of the -glorious dreamer’s immortal work would be sold for a fourth -of the price charged for his own fragment.</p> - -<p>7. Wesley’s last, and most important work, which reached a -second edition in the year it was published, was “An Earnest -Appeal to Men of Reason and Religion,” 12mo, 53 pages.<a id="FNanchor_523" href="#Footnote_523" class="fnanchor">[523]</a></p> - -<p><span class="pagenum" id="Page_435">[Pg 435]</span></p> - -<p>This was a clarion cry which created greater consternation -than ever in the camp of Wesley’s enemies. First of all, he -describes religion—the faith by which it is attained—and its -reasonableness. Then, turning from those who do not receive -the Christian system to those who say they do, he charges -them, in the name of God, either to profess themselves -infidels, or to <i>be</i> Christians; either to cast off the Bible, or -their sins. “A common swearer, a sabbath breaker, a whoremonger, -a drunkard, who says he believes the Scripture is of -God, is a monster upon earth, the greatest contradiction to -his own, as well as to the reason of all mankind.” After -this, Wesley replies to the objections raised against Methodist -doctrines, and to the calumny, that he and his coadjutors -were papists in disguise, undermining the Church, and -making preaching the means of replenishing their purses. -It had been reported, that he received £1300 a year at -the Foundery only, over and above what he received from -Bristol, Kingswood, Newcastle, and other places. To this -he answers, that the moneys given by the Methodists never -come into his hands at all; but are received and expended -by the stewards, in relieving the poor, and in buying, erecting, -or repairing chapels; and that, so far from there being -any overplus when this was done, he himself, at this moment, -was in debt to the amount of £650, on account of the -meeting-houses in London, Bristol, and Newcastle. He -had “deliberately thrown up his ease, most of his friends, -his reputation, and that way of life which of all others was -most agreeable both to his natural temper and education; -he had toiled day and night, spent all his time and -strength, knowingly destroyed a firm constitution, and was -hastening into weakness, pain, diseases, death,—to gain a -debt of six or seven hundred pounds.” Then addressing -himself to his brother clergy, he asks:—</p> - -<div class="blockquote"> - -<p>“For what price will you preach eighteen or nineteen times every -week; and this throughout the year? What shall I give you to travel -seven or eight hundred miles, in all weathers, every two or three months? -For what salary will you abstain from all other diversions than the doing -good, and the praising God? I am mistaken if you would not prefer -strangling to such a life, even with thousands of gold and silver.</p> - -<p>“I will now simply tell you my sense of these matters, whether you will -hear or whether you will forbear. Food and raiment I have; such food<span class="pagenum" id="Page_436">[Pg 436]</span> -as I choose to eat, and such raiment as I choose to put on: I have a place -where to lay my head: I have what is needful for life and godliness: -and I apprehend this is all the world can afford. The kings of the earth -can give me no more. For as to gold and silver, I count it dung and -dross; I trample it under my feet; I esteem it just as the mire of the -streets. I desire it not; I seek it not; I only fear lest any of it should -cleave to me, and I should not be able to shake it off before my spirit -returns to God. I will take care (God being my helper), that none of the -accursed thing shall be found in my tents when the Lord calleth me -hence. Hear ye this, all you who have discovered the treasures which I -am to leave behind me; if I leave behind me £10,—above my debts and -my books, or what may happen to be due on account of them,—you and -all mankind bear witness against me, that I lived and died a thief and a -robber.”</p> -</div> - -<p>Wesley kept his word; for, within twelve months of his -decease, he closed his cash-book with the following words, -written with a tremulous hand, so as to be scarcely legible:—“For -upwards of eighty-six years, I have kept my accounts -exactly; I will not attempt it any longer, being satisfied with -the continual conviction, that I save all I can, and give all I -can; that is, all I have.”</p> -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> -<p><span class="pagenum" id="Page_437">[Pg 437]</span></p> - -<h3 class="nobreak" id="y1744">1744.</h3> -</div> - - -<div class="sidenote">1744<br /> - -Age 41</div> - -<p class="drop-cap">WESLEY spent more than half of the year 1744 in -London and its immediate neighbourhood. He made -about half-a-dozen visits to Bristol; and three months were -occupied in a tour to Cornwall, thence to Yorkshire and -Newcastle, and thence to London.</p> - -<p>Charles Wesley spent the year in London, Bristol, Cornwall, -Staffordshire, Yorkshire, Lincolnshire, at Newcastle, -Nottingham, Sheffield, and other intervening places.</p> - -<p>Whitefield commenced the year with rejoicing over the -birth of his firstborn,—a boy expected to be a minister, and -publicly baptized in the Tabernacle, where thousands, on the -occasion, joined in singing a doggrel hymn, written by an -aged and doting widow. On the 8th of February, this infant -prodigy suddenly expired in the Bell Inn, Gloucester, -where Whitefield himself was born; and, after being taken to -the church in which Whitefield was baptized, first communicated, -and first preached, was then buried, Whitefield returning -to London deeply pondering the meaning of what he calls -“this blessed riddle.” The next four months were chiefly -spent in the metropolis; after which he and his wife repaired -to Plymouth for the purpose of sailing to America. Here -they were detained for several weeks, waiting for the convoy -in whose company the voyage was to be attempted. During -the interval, Whitefield preached in the town and neighbourhood -with great success, and was nearly murdered by a -villain, who beat him most unmercifully with his golden-headed -cane. At length, he set sail in company with nearly -one hundred and fifty ships; and, after not a few adventures, -landed in New England, at the end of October, but was so -extremely ill, that, for several weeks, he was almost incapable -of preaching. In point of fact, Whitefield preached but -very little, during the year 1744, except in London and in -Plymouth, and in their respective vicinities.</p> - -<p>One of the chief events of 1744 was the threat of a French<span class="pagenum" id="Page_438">[Pg 438]</span> -invasion. On the 15th of February, the king sent a message -to the houses of parliament, to the effect, that he had received -undoubted intelligence, that the eldest son of the pretender to -his crown was arrived in France, and that preparations were -being made to invade England.</p> - -<p>Parliament replied, that they looked upon such a design -with the greatest indignation and abhorrence, and would use -every effort to frustrate and defeat so desperate and insolent -an attempt.</p> - -<p>Great excitement followed. The coast was watched with -the utmost care. A double guard was mounted at the -Tower, and also at St. James’s. All military officers were -ordered to their posts of duty. Workmen in the king’s -yards were directed to wear arms and accoutrements, and to -be exercised every morning; and instructions were given to -the militia of the county of Kent, to assemble at the earliest -notice.<a id="FNanchor_524" href="#Footnote_524" class="fnanchor">[524]</a> The Habeas Corpus act was suspended, and a -proclamation was issued for a general fast. All papists and -reputed papists were forbidden to remain within ten miles of -the cities of Westminster and London. The Earl of Barrymore -was arrested and committed to the Tower, on the charge -of enlisting men for the Pretender. Loyal addresses were -presented to the king by the universities of Oxford and -Cambridge, by the merchants of London, by the convocation -of the province of Canterbury, by the Quakers, by the -Protestant Dissenters, and by many others. The city of -Dublin offered a reward of £6000 for apprehending the Pretender, -or his son, either alive or dead, should they attempt -to land in Ireland; and sixty thousand fire arms and accoutrements -were seized in suspected houses in the southern parts -of that island. War was declared against France on the -29th of March, and the whole kingdom seemed to be inflamed -with martial ardour.</p> - -<p>How did this affect Wesley? Two days after the king -informed parliament of the threatened invasion, Wesley and -his London society held a day of solemn fasting and prayer. -When the proclamation was published requiring all papists to -leave London, though he had appointed to go out of town, he<span class="pagenum" id="Page_439">[Pg 439]</span> -determined to stay, so as to cut off all occasion of reproach; -but on the 2nd of March (the last day mentioned in the -proclamation), while he was at a house in Spitalfields, a -magistrate and the parish officers came in search of papists. -Wesley was glad of the opportunity to explain the principles -and the practices of the Methodists. The searchers were -satisfied, and Wesley was allowed to depart in peace, a large -mob merely gaping, staring, and hallooing as loud as they -were able. Some of his friends pressed him to write an -address to the king, on behalf of the Methodists. He did so, -and described them as “a people scattered and peeled, and -trodden underfoot; traduced as inclined to Popery, and consequently -disaffected to his majesty.” They were, however, -“a part of the Protestant Church established in these kingdoms; -they detested the fundamental doctrines of the Church -of Rome; and were steadily attached to his majesty’s royal -person and illustrious house, and ready to obey him to the -uttermost, in all things which they conceived to be agreeable -to the written word of God.” “Silver and gold,” he adds, -“most of us must own, we have none; but such as we have -we humbly beg your majesty to accept, together with our -hearts and prayers.” Charles Wesley objected to the sending -of this address <i>in the name of the Methodists</i>, because -it would constitute them a sect, or at least would <i>seem to -allow</i> that they were a body distinct from the national -Church. He wished his brother to guard against this, and -then, in the name of the Lord, to address the king.<a id="FNanchor_525" href="#Footnote_525" class="fnanchor">[525]</a> Upon -further consideration the address was laid aside.</p> - -<p>Wesley’s troubles were not ended. On the 20th of March, -he received a summons from the Surrey magistrates, to appear -at the court at St. Margaret’s Hill. He did so, and asked, -“Has any one anything to lay to my charge?” None replied; -but, at length, one of the magistrates said, “Sir, are you -willing to take the oaths to his majesty, and to sign the -declaration against Popery?” Wesley replied, “I am”; -which he did accordingly, and was permitted to depart in -peace.</p> - -<p>Why was this? Besides the general calumny cast upon<span class="pagenum" id="Page_440">[Pg 440]</span> -the Methodists, that they were papists, it was at this time -currently reported, that Wesley had recently been seen with -the Pretender in France. Might not this be the reason of -the unnecessary and annoying summons to appear at St. -Margaret’s Hill?</p> - -<p>In the same month, a warrant was issued, by a magistrate -of the west riding of Yorkshire, to compel the attendance -of five witnesses to give evidence at Wakefield, that they -had heard Charles Wesley speak “treasonable words, as -praying for the banished, or for the Pretender.” At the -time appointed, March 15, Charles himself appeared in -the magisterial court, and engaged to prove, that all the -Methodists, “to a man, were true members of the Church -of England, and loyal subjects of his majesty, King George”; -and then desired their worships to administer to him the -oaths. All the summoned witnesses retracted their accusations; -and yet the Methodist itinerant was insulted at the -door of the magistrates’ room, for eight long hours, when Mr. -justice Burton, with consummate coolness, told him he might -go, for they had nought against him. “Sir,” said Charles, -“that is not sufficient: I cannot depart till my character is -cleared. It is no trifling matter. Even my life is concerned -in the charge.” At length, their worships reluctantly -acknowledged, in explicit terms, that his “loyalty was unquestionable”; -and he took his leave for Birstal, where the -Methodists of the neighbourhood met him on a hill, and -joined him in singing “praises lustily, and with a good -courage.” All this arose out of one of the witnesses having -heard him praying, on the 12th of February, that “the Lord -would call home His banished”; the words being used, of -course, in a sense purely spiritual.</p> - -<p>Other inconveniences and acts of violence arose out of the -threatened invasion of the French. John Slocomb, a poor -baker’s boy, who was now one of Wesley’s preachers in -Cornwall, was arrested, under a press warrant, and taken by -his own uncle to prison, where he was kept a week, and then -brought before the commissioners, who, finding no cause to -punish or detain him, were obliged, at last, notwithstanding -all their threatenings, to let him go. In Nottingham, two -other preachers, John Healey and Thomas Westall, were<span class="pagenum" id="Page_441">[Pg 441]</span> -similarly arrested, the magistrates demanding their horses for -the king’s service, and refusing to believe they had none till -they sent and searched. The case of John Nelson is known -to every one, and will ever stand as one of the most sublime -and tragic chapters in Methodistic history. John Downes, -another itinerant, while preaching at Epworth, was seized and -pressed for the king’s service, and sent as a prisoner to -Lincoln gaol. And then, to all these must be added the -mournful case of Thomas Beard, a quiet and peaceable man, -who was torn from his trade, and wife and children, in Yorkshire, -and sent away as a soldier, for no other crime, either -committed or pretended, than that of calling sinners to -repentance; and who, while lodged in the hospital at -Newcastle, died; and, as one of the first martyrs among the -Methodists, escaped from his cruel enemies on earth, to the -company of the beatified in heaven.</p> - -<p>Thus did the hot-headed friends of King George II. -do their utmost to make leal Methodists disloyal to the -throne and house of Hanover; but the effort failed; for, from -first to last, more faithful subjects than Wesley’s followers the -throne of England has never had. “It is my religion,” wrote -Wesley, more than thirty years after this, “which obliges -me to put men in mind to be subject to principalities and -powers. Loyalty is with me an essential branch of religion, -and which I am sorry any Methodist should forget. There is -the closest connection, therefore, between my religious and -political conduct; the selfsame authority enjoining me to -fear God, and to honour the king.”<a id="FNanchor_526" href="#Footnote_526" class="fnanchor">[526]</a></p> - -<p>Two events occurred, in the year 1744, which deserve special -mention: the first Methodist conference, and Wesley’s last -university sermon.</p> - -<p>The conference began on Monday, June 25, and continued -the five following days. It was held at the Foundery, London; -and consisted of the two Wesleys, and four other clergymen, -namely, John Hodges, Henry Piers, Samuel Taylor, and -John Meriton; also of four lay preachers—Thomas Richards, -Thomas Maxfield, John Bennet, and John Downes.<a id="FNanchor_527" href="#Footnote_527" class="fnanchor">[527]</a></p> - -<p><span class="pagenum" id="Page_442">[Pg 442]</span></p> - -<p>Mr. Hodges was the rector of Wenvo, in Wales, a good -man, who, from the first, was friendly to the Methodists, and -who showed his love for Wesley, in 1758, by writing him a -reproof for the tartness of some of his controversial writings, -and which Wesley had the honest manliness to publish in his -<i>Arminian Magazine</i>.</p> - -<p>Mr. Piers has been already noticed. Samuel Taylor -was the great great grandson of the celebrated Dr. -Rowland Taylor, of Hadleigh, in Suffolk, who was forcibly -ejected from his church; whom Gardiner, from the woolsack, -addressed as “a knave, a traitor, and a villain”; -whom Bonner was about to strike with his crosier, and was -only hindered by Taylor telling him he would strike again; -and who, amid the tears and prayers of his afflicted flock, was -put into a pitch barrel, by the bloodthirsty papists, on the -9th of February, 1555, and was set on fire, one zealous vagabond -flinging a fagot at his head, and another impatient -ruffian cleaving his skull with a halbert, while he was singing -in the flames, “In God have I put my trust, I will not fear -what man can do unto me.” The descendant of this brave-hearted -martyr partook of his ancestor’s zealous and heroic -spirit. He was vicar of Quinton in Gloucestershire; but his -heart was larger than his parish. Like Wesley, he went out -into the highways and hedges, and was a sharer in the brutal -persecutions of Wednesbury, Darlaston, and other places. -Richard Whatcoat, one of the first Methodist bishops in -America, when a child, sat under his ministry, and received -impressions which he never lost.<a id="FNanchor_528" href="#Footnote_528" class="fnanchor">[528]</a> As a preacher, Mr. Taylor -was zealous, pathetic, and powerful. He died about the year -1750.<a id="FNanchor_529" href="#Footnote_529" class="fnanchor">[529]</a></p> - -<p>Mr. Meriton had been educated in one of the universities, -and was now a clergyman from the Isle of Man.<a id="FNanchor_530" href="#Footnote_530" class="fnanchor">[530]</a> The last -years of his life seem to have been chiefly spent in accompanying -the two Wesleys in their preaching excursions, and -in assisting them in the chapels they had built. He died -in 1753.</p> - -<p><span class="pagenum" id="Page_443">[Pg 443]</span></p> - -<p>Of the four lay members of the first Methodist conference, -three afterwards left Wesley, and became ministers of other -churches. John Downes was the only one who lived and -died a Methodist.</p> - -<p>The day before the conference commenced was one to be -remembered. Besides the ordinary preaching services, a -lovefeast was held, at which six ordained ministers were -present; and, during the day, the sacrament was administered -to the whole of the London society, now numbering between -two and three thousand members. At this grand sacramental -service five clergymen assisted.</p> - -<p>On the day following, the conference was opened, with -solemn prayer, a sermon by Charles Wesley, and the -baptism of an adult, who there and then found peace with -God.<a id="FNanchor_531" href="#Footnote_531" class="fnanchor">[531]</a> The three points debated were:—1. What to teach. -2. How to teach. 3. How to regulate doctrine, discipline, -and practice.</p> - -<p>In reference to the first point, it was settled that, to be -justified is to be pardoned, and received into God’s favour; -that faith, preceded by repentance, is the condition of justification; -that repentance is a conviction of sin; that faith, in -general, is a Divine, supernatural <i>elenchos</i> of things not seen; -and that justifying faith is a conviction, by the Holy Ghost, -that Christ loved me, and gave Himself for me; that no man -can be justified and not know it; that the immediate fruits -of justifying faith are peace, joy, love, power over all outward -sin, and power to keep down inward sin; that wilful sin is -inconsistent with justifying faith; that no believer need ever -again come into condemnation; that works are necessary for -the continuance of faith, which cannot be lost but for want of -them; and that St. Paul and St. James do not contradict -each other, when one says Abraham was not justified by -works, and the other that he was, because they do not speak -of the same justification, and because they do not speak of -the same works,—St. Paul speaking of works that precede -faith, and St. James of works that spring from it.</p> - -<p>The Conference further agreed, that Adam’s sin is imputed -to all mankind in the sense, that in consequence of such<span class="pagenum" id="Page_444">[Pg 444]</span> -sin—(1) our bodies are mortal; (2) our souls disunited from -God, and of a sinful, devilish nature; and (3) we are liable to -death eternal. It was further agreed, that the Bible never -expressly affirms, that God imputes the righteousness of -Christ to any, but rather, that faith is imputed to us for -righteousness. At the same time, the Conference conceived -that, by the merits of Christ, all men are cleared from the -guilt of Adam’s actual sin; that their bodies will become -immortal after the resurrection; that their souls receive a -capacity of spiritual life, and an actual spark or seed thereof; -and that all believers are reconciled to God and made partakers -of the Divine nature.</p> - -<p>Sanctification was defined, a renewal in the image of God, -in righteousness and true holiness; to be a <i>perfect Christian</i> is -to love the Lord our God with all our heart, soul, mind, and -strength, implying the destruction of all inward sin; and faith -is the condition and instrument by which such a state of -grace is obtained.</p> - -<p>Proceeding to other matters, the Conference resolved to -defend the doctrine of the Church of England both by their -preaching and living; to obey the bishops in all things -indifferent, and to observe the canons as far as they could -with a safe conscience; and, finally, to exert themselves to -the utmost not to entail a schism in the Church, by their -hearers forming themselves into a distinct sect; though they -agreed that they must not neglect the present opportunity of -saving souls, for fear of consequences which might possibly or -probably happen, after they were dead.</p> - -<p>The belief was expressed, that the design of God in raising -up the preachers, called Methodists, was to reform the nation, -more particularly the Church; and to spread scriptural -holiness through the land. It was decided that, wherever -they preached, they ought to endeavour to form societies, -because where societies were not formed, the preacher would -not be able to give proper instructions to them that were -convinced of sin; nor the people to watch over one another -in love, bear one another’s burdens, and build up each other -in faith and holiness. It was stated, that the Methodists were -divided into four sections; namely, the united societies, the -bands, the select societies, and the penitents. The united<span class="pagenum" id="Page_445">[Pg 445]</span> -societies, who were the most numerous, consisted of awakened -persons. The bands were selected from these, and consisted -of those who were supposed to have remission of sins. The -select societies were taken from the bands, and were composed -of those who seemed to walk in the light of God’s -countenance. The penitents were those who, for the present, -were fallen from grace. After this, the rules of the united -societies, and of the bands, were read. The rules of the -select societies were the same as those of the bands, with -three additions:—1. That nothing spoken in their meetings -be spoken again. 2. That every member submit to his -minister in all indifferent things. 3. That, till they could -have all things common, every member should bring, once a -week, all he could spare toward a common stock. The -penitents were left without rules.</p> - -<p>It was agreed, that lay assistants were allowable only in -cases of necessity. They were to expound every morning -and evening; to meet the united societies, the bands, the -select societies, and the penitents, once a week; to visit -the classes once a quarter; to hear and decide all differences; -to put the disorderly back on trial, and to receive -on trial for the bands or society; to see that the stewards, -the leaders, schoolmasters, and housekeepers faithfully discharged -their several offices; and to meet the leaders and -the stewards weekly, and to examine their accounts. They -were to be serious; to converse sparingly and cautiously -with women; to take no step towards marriage without -first acquainting Wesley or his brother clergymen; and -to do nothing as a <i>gentleman</i>, for they had no more to do -with this character than with that of a dancing master. -They were to be ashamed of nothing but sin; not of fetching -wood, or drawing water; not of cleaning their own shoes, or -their neighbour’s. They were to take no money of any one, -and were to contract no debts without Wesley’s knowledge; -they were not to mend the rules, but keep them; to employ -their time as Wesley directed, and to keep journals, as well -for Wesley’s satisfaction as for profit to themselves.<a id="FNanchor_532" href="#Footnote_532" class="fnanchor">[532]</a></p> - -<p>It was decided, that they should preach most, where those<span class="pagenum" id="Page_446">[Pg 446]</span> -of them who were clergymen could preach in a church; where -they could get the greatest number of quiet and willing -hearers; and where they had most success. It was agreed, -that field preaching had been used too sparingly; that every -alternate meeting of the society, in every place, should be -strictly private; and that at the other meeting strangers might -be admitted with caution, but not the same person above twice -or thrice. To improve the usefulness of classleaders, it was -resolved that each leader should be diligently examined, concerning -his method of meeting a class; that all of them should -converse with the preachers, as frequently and as freely as -possible; that they should attend the leaders’ meeting every -week, bringing notes of all sick persons in their classes; and -that none should speak in the leaders’ meeting but the preacher -or the steward, unless in answer to a question. The members -were to be more closely examined, at the general visitation of -the classes; the married men and married women, and the -single men and single women were to be met apart once a -quarter; and all the members were to be visited at their own -houses, at times fixed for such a purpose. Tickets were to be -given to none, till they were recommended by a leader with -whom they had met three months on trial; and new members -were to be admitted into the society only on the Sunday following -the quarterly visitation, their names being read on the -Sunday night previous. It was agreed, also that it was lawful -for Methodists to bear arms; and that they might use the -law as defendants, and perhaps in some cases as plaintiffs.<a id="FNanchor_533" href="#Footnote_533" class="fnanchor">[533]</a></p> - -<p>Other regulations were adopted, either at this or ensuing -conferences, as follows: preachers were to meet the children -in every place, and give them suitable exhortations; they -were to preach expressly and strongly against sabbath breaking, -dram drinking, evil speaking, unprofitable conversation, -lightness, gaiety, or expensiveness of apparel, and contracting -debts without sufficient care to discharge them; they were to -recommend to every society, frequently and earnestly, the -books that Wesley published, as preferable to any other; they -were to use their best endeavours to extirpate smuggling, and -also bribery at elections; they were to speak to any that<span class="pagenum" id="Page_447">[Pg 447]</span> -desired it, every day after the morning and evening preaching. -As often as possible, they were to rise at four o’clock; to spend -two or three minutes every hour in earnest prayer; to observe -strictly the morning and evening hour of retirement; to -rarely employ above an hour at a time in conversation; to use -all the means of grace; to keep watchnights once a month; -to take a regular catalogue of the societies once a year; to -speak freely to each other, and never to part without prayer. -They were never to preach more than twice a day, unless on -Sundays or extraordinary occasions; to begin and end the -service precisely at the time appointed; to always suit their -subject to their congregations; to choose the plainest texts -possible, and to beware of allegorizing and rambling from -their texts. They were to avoid everything awkward or -affected, either in phrase, gesture, or pronunciation; to -sing no hymns of their own composing; to choose hymns -proper for the congregation; not to sing more than five or -six verses at a time, and to suit the tune to the nature of the -hymns. After preaching, they were recommended to take -lemonade, candied orange peel, or a little soft, warm ale; -and to avoid late suppers, and egg and wine, as downright -poison.<a id="FNanchor_534" href="#Footnote_534" class="fnanchor">[534]</a></p> - -<p>Here we find six clergymen and four lay preachers, not -elaborating an ecclesiastical structure, but carefully considering -the greatest truths of the Christian religion, and investigating -the duties of its preachers. Six days were spent in this -important work. They desired nothing, said Wesley, but to -save their own souls and those that heard them. Their -doctrines, so simple and encouraging, were not the popular -theology of the age; but they were in the Scriptures, and -what every sinner needed. They little thought, that they -were constructing a platform which would survive their times, -and originating a long series of annual conferences which -would become one of the most important institutions in the -world; a central power, conveying religious benefits to every -quarter of the globe, and serving as a model for framing -other similar institutions both at home and abroad. The -doctrines agreed upon are still the staple doctrines of the<span class="pagenum" id="Page_448">[Pg 448]</span> -Methodist communities, and the elements of Methodist discipline -may be found in the minutes of this the first Methodist -conference.</p> - -<p>Leaving Wesley’s first conference, we pass to his last sermon -before the university of Oxford.</p> - -<p>The day appointed for the sermon was Friday, August 24, -the anniversary of St. Bartholomew, and occurred in Oxford -race week. The duty came to Wesley by rotation; and -had he declined it, he must have paid three guineas for a -substitute. We have three accounts of this celebrated sermon. -From Charles Wesley we learn, that he and Mr. Piers and -Mr. Meriton were present at its delivery; that the audience -was a large one, and much increased by the racers; that -the congregation gave the utmost attention; that some of the -heads of colleges stood during the whole service, and fixed -their eyes upon the preacher; and that, after the sermon, -the little band of four Methodist clergymen walked away in -form, none daring to join them.<a id="FNanchor_535" href="#Footnote_535" class="fnanchor">[535]</a></p> - -<p>Wesley’s own account is as follows:—</p> - -<div class="blockquote"> - -<p>“I preached, I suppose the last time, at St. Mary’s. Be it so. I am -now clear of the blood of these men. I have fully delivered my own soul. -The beadle came to me afterwards, and told me the vice-chancellor had -sent him for my notes. I sent them without delay, not without admiring the -wise providence of God. Perhaps few men of note would have given a -sermon of mine the reading, if I had put it into their hands; but, by this -means, it came to be read, probably more than once, by every man of -eminence in the university.”<a id="FNanchor_536" href="#Footnote_536" class="fnanchor">[536]</a></p> - -<p>“I am well pleased that the sermon was preached on the very day on -which, in the last century, near two thousand burning and shining lights -were put out at one stroke. Yet what a wide difference is there between -their case and mine! They were turned out of house and home, and all -that they had; whereas I am only hindered from preaching, without any -other loss; and that in a kind of honourable manner; it being determined -that, when my next turn to preach came, they would pay another person -to preach for me; and so they did, twice or thrice, even to the time that -I resigned my fellowship.”<a id="FNanchor_537" href="#Footnote_537" class="fnanchor">[537]</a></p> -</div> - -<p>The third account is by the celebrated Dr. Kennicott, who -was, at this period, in the twenty-fifth year of his age, and an -undergraduate of Wadham College. He had no sympathy<span class="pagenum" id="Page_449">[Pg 449]</span> -with the Methodists, and yet he appears to have been deeply -impressed with Wesley’s sermon. He writes:—</p> - -<div class="blockquote"> - -<p>“All that are masters of arts, and on the foundation of any college, are -set down in a roll, as they take their degree; and, in that order, preach -before the university, or pay three guineas for a preacher in their stead; -and as no clergyman can avoid his turn, so the university can refuse none; -otherwise Mr. Wesley would not have preached. He came to Oxford -some time before, and preached frequently every day in courts, public -houses, and elsewhere. On Friday morning, having held forth twice in -private, at five and at eight, he came to St. Mary’s at ten o’clock. There -were present the vice-chancellor, the proctors, most of the heads of -houses, a vast number of gownsmen, and a multitude of private people, -with many of Wesley’s own people, both brethren and sisters. He is -neither tall nor fat; for the latter would ill become a Methodist. His -black hair, quite smooth, and parted very exactly, added to a peculiar -composure in his countenance, showed him to be an uncommon man. His -prayer was soft, short, and conformable to the rules of the university. -His text was Acts iv. 31. He spoke it very slowly, and with an agreeable -emphasis.” [Here follows a description of the sermon.] “When he -came to what he called his plain, practical conclusion, he fired his address -with so much zeal and unbounded satire as quite spoiled what otherwise -might have been turned to great advantage; for, as I liked some, so I -disliked other parts of his discourse extremely. I liked some of his freedom, -such as calling the generality of young gownsmen ‘a generation of -triflers,’ and many other just invectives. But, considering how many -shining lights are here, that are the glory of the Christian cause, his -sacred censure was much too flaming and strong, and his charity much -too weak in not making large allowances. But, so far from allowances, -he concluded, with a lifted up eye, in this most solemn form, ‘It is time -for Thee, Lord, to lay to Thine hand;’ words full of such presumption and -seeming imprecation, that they gave an universal shock. This, and the -assertion that Oxford was not a Christian city, and this country not a -Christian nation, were the most offensive parts of the sermon, except -when he accused the whole body (and confessed himself to be one of the -number) of the sin of perjury; and for this reason, because, upon becoming -members of a college, every person takes an oath to observe the -statutes of the university, and no one observes them in all things. Had -these things been omitted, and his censures moderated, I think his discourse, -as to style, and delivery, would have been uncommonly pleasing -to others as well as to myself. He is allowed to be a man of great parts, -and that by the excellent Dean of Christ Church (Dr. Conybeare); for the -day he preached, the dean generously said of him, ‘John Wesley will -always be thought a man of sound sense, though an enthusiast.’ However, -the vice-chancellor sent for the sermon, and I hear the heads of -colleges intend to show their resentment.”<a id="FNanchor_538" href="#Footnote_538" class="fnanchor">[538]</a></p> -</div> - -<p><span class="pagenum" id="Page_450">[Pg 450]</span></p> - -<p>This obnoxious sermon was published a few weeks after it -was preached, and was advertised in the October magazines, -price sixpence.<a id="FNanchor_539" href="#Footnote_539" class="fnanchor">[539]</a> Another edition was issued in the same -year, at Newcastle on Tyne, 12mo, eighteen pages.</p> - -<p>In a preface to the reader, Wesley says, that he never intended -to print the latter part of the sermon; but “the false -and scurrilous accounts of it which had been published, almost -in every corner of the nation, now constrained him to publish -the whole, just as it was preached, that men of reason might -judge for themselves.”</p> - -<p>The sermon has three divisions, and considers Christianity -under three distinct aspects—(1) As beginning to exist in -individuals. (2) As spreading from one to another. (3) As -covering the earth. Of these nothing need be said. That -which gave offence was the “plain, practical application,” -which is quite one third of the entire discourse. The following -extracts will show what it was that gave the offence which -Oxford authorities never pardoned; and also the fidelity and -Christian courage of the preacher in uttering such sentiments -before such a congregation.</p> - -<div class="blockquote"> - -<p>“I beseech you, brethren, by the mercies of God, if ye do account <i>me</i> -a madman or a fool, yet <i>as a fool bear with me</i>. It is utterly needful, that -some one should use great plainness of speech towards you. It is more -especially needful at <i>this</i> time; for who knoweth but it is the <i>last</i>? And -who will use this plainness, if I do not? Therefore I, even I, will speak. -And I adjure you, by the living God, that ye steel not your hearts against -receiving a blessing at <i>my</i> hands.</p> - -<p>“Let me ask you then, in tender love, and in the spirit of meekness, Is -this city a <i>Christian</i> city? Is <i>Christianity, scriptural Christianity</i>, found -here? Are we, considered as a community of men, so filled with the Holy -Ghost as to enjoy in our hearts, and show forth in our lives, the genuine -fruits of that Spirit? Are all the magistrates, all heads and governors of -colleges and halls, and their respective societies, (not to speak of the -inhabitants of the town,) of one heart and soul? Is the love of God shed -abroad in our hearts? Are our tempers the same that were in Christ? -And are our lives agreeable thereto?</p> - -<p>“In the fear, and in the presence of the great God, before whom both -you and I shall shortly appear, I pray you that are in authority over us, -whom I reverence for your office sake, to consider, Are you filled with -the Holy Ghost? Are ye lively portraitures of Him whom ye are<span class="pagenum" id="Page_451">[Pg 451]</span> -appointed to represent among men? Ye magistrates and rulers, are all -the thoughts of your hearts, all your tempers and desires, suitable to your -high calling? Are all your words like unto those which come out of the -mouth of God? Is there in all your actions dignity and love?</p> - -<p>“Ye venerable men, who are more especially called to form the tender -minds of youth, are you filled with the Holy Ghost? with all those fruits -of the Spirit, which your important office so indispensably requires? Do -you continually remind those under your care, that the one rational end -of all our studies is to know, love, and serve the only true God, and -Jesus Christ whom He hath sent? Do you inculcate upon them, day by -day, that without love all learning is but splendid ignorance, pompous -folly, vexation of spirit? Has all you teach an actual tendency to the -love of God, and of all mankind for His sake? Do you put forth all your -strength in the vast work you have undertaken—using every talent which -God hath lent you, and that to the uttermost of your power?</p> - -<p>“What example is set them” [the youth] “by us who enjoy the -beneficence of our forefathers,—by fellows, students, scholars,—more -especially those who are of some rank and eminence? Do ye, brethren, -abound in the fruits of the Spirit,—in lowliness of mind, in self denial -and mortification, in seriousness and composure of spirit, in patience, -meekness, sobriety, temperance, and in unwearied, restless endeavours to -do good, in every kind, unto all men? Is this the general character of -fellows of colleges? I fear it is not. Rather, have not pride and -haughtiness of spirit, impatience and peevishness, sloth and indolence, -gluttony and sensuality, and even a proverbial uselessness, been objected -to us, <i>perhaps</i> not always by our enemies, nor <i>wholly</i> without ground?</p> - -<p>“Many of us are more immediately consecrated to God, called to -minister in holy things. Are we then patterns to the rest, in word, in conversation, -in charity, in spirit, in faith, in purity? From what motives -did we enter upon this office? Was it with a single eye to serve God? -Have we clearly determined to give ourselves wholly to it? Do we -forsake and set aside, as much as in us lies, all worldly cares and studies? -Are we apt to teach? Are we taught of God, that we may be able to -teach others also? What are the seals of our apostleship? Who, that -were dead in trespasses and sins, have been quickened by our word? -Have we a burning zeal to save souls from death; so that, for their sake, -we often forget even to eat our bread?</p> - -<p>“Once more, What shall we say concerning the youth of this place? -Have <i>you</i> either the form or the power of <i>Christian</i> godliness? Are you -humble, teachable, advisable? or stubborn, self willed, heady, and high-minded? -Are you obedient to your superiors as to parents? Or do you -despise those to whom you owe the tenderest reverence? Are you -diligent in pursuing your studies with all your strength, crowding as -much work into every day as it can contain? Rather, do you not waste -day after day, either in reading what has no tendency to Christianity, or -in gaming, or in—you know not what? Do you, out of principle, take -care to owe no man anything? Do you remember the sabbath day to<span class="pagenum" id="Page_452">[Pg 452]</span> -keep it holy? Do you know how to possess your bodies in sanctification -and in honour? Are not drunkenness and uncleanness found among -you? Yea, are there not of you, who glory in their shame? Do not -many of you take the name of God in vain, perhaps habitually, without -either remorse or fear? Yea, are there not a multitude of you that are -forsworn? Be not surprised, brethren; before God and this congregation, -I own myself to have been of that number; solemnly swearing to <i>observe -all those customs</i>, which I then knew nothing of; and <i>those statutes</i>, -which I did not so much as read over, either then or for some years after. -What is perjury, if this is not?</p> - -<p>“May it not be one of the consequences of this, that so many of you -are a generation of triflers? triflers with God, with one another, and with -your own souls? How few of you spend, from one week to another, a -single hour in private prayer? How few have any thought of God in the -general tenour of your conversation? Can you bear, unless now and then, -in a church, any talk of the Holy Ghost? Would you not take it for -granted, if one began such a conversation, that it was either hypocrisy or -enthusiasm? In the name of the Lord God almighty, I ask, What -religion are you of? Even the talk of <i>Christianity</i> ye cannot, will not -bear. O my brethren! What a Christian city is this? It is time for -Thee, Lord, to lay to Thine hand.</p> - -<p>“For indeed, what probability, what possibility is there, that Christianity, -scriptural Christianity, should be again the religion of this place? -that all orders of men among us should speak and live as men filled with -the Holy Ghost? By whom should this Christianity be restored? By -those of you that are in authority? Are you desirous it should be -restored? And do ye not count your fortune, liberty, life, dear unto yourselves, -so ye may be instrumental in restoring it? But suppose ye have -this desire, who hath any power proportioned to the effect? Perhaps -some of you have made a few faint attempts, but with how small success? -Shall Christianity then be restored by young, unknown, inconsiderable -men? I know not whether ye yourselves would suffer it. Would not -some of you cry out, ‘Young man, in so doing thou reproachest us’? -But there is no danger of your being put to the proof; so hath iniquity -overspread us like a flood. Whom then shall God send? The famine, -the pestilence, or the sword, the last messengers of God to a guilty land? -The armies of the Romish aliens, to reform us into our first love? Nay, -rather, let us fall into Thy hand, O Lord, and let us not fall into the hand -of man!”</p> -</div> - -<p>This is not only the substance, but nearly the whole of the -“plain, practical application,” that created so much offence. -Who can find fault with it? Rather, who will not commend -the bold preacher, who, in such yearning accents, gave utterance -to truths of the highest consequence, but which perhaps -no one but himself, in such a congregation, durst have<span class="pagenum" id="Page_453">[Pg 453]</span> -uttered? Would to God that pulpits had more of this -courageous, pitying fidelity, at the present day! Is it not a -fact, that preaching now-a-days consists so much of polite and -pious platitudes, that, so far from saving souls, it is almost -powerless? The age is too refined to tolerate preachers of -the stamp of Luther, Knox, and Wesley. The words of the -prophets are, in this pretentiously polite period of the church’s -history, well worth pondering: “They have healed the hurt -of the daughter of my people slightly, saying, Peace, peace; -when there is no peace.” “This is a rebellious people, lying -children, children that will not hear the law of the Lord; -which say to the seers, See not; and to the prophets, Prophesy -not unto us right things; speak unto us smooth things; -prophesy deceits.”</p> - -<p>It was Wesley’s fidelity, far more than the novelty of his -doctrines and proceedings, that brought upon him the persecutions -he encountered. Of these, he and the Methodists had -already had their share; but the vials of the people’s wrath -were far from being emptied. The outrages in Staffordshire -and other places have been already mentioned. “In Cornwall,” -says Wesley, “the war against the Methodists was -carried on with far more vigour than that against the -Spaniards.” “At St. Ives,” writes Henry Millard, “the word -of God runs and is glorified; but the devil rages horribly.” -At Camborne, Thomas Westall was pulled down while -preaching in Mr. Harris’s house; was carried to Penzance, -where Dr. Borlase wrote a “mittimus” committing him to the -house of correction at Bodmin as a vagrant; and here he -was kept till the next quarter sessions, when the justices, -then assembled, knowing a little more of the laws of God and -man than Dr. Borlase and his Penzance <i>confrères</i>, declared -his commitment to be illegal, and set him at liberty. “For -what pay,” asks Wesley, justly proud of his preachers, -“could we procure men to do this service,—to be always -ready to go to prison or to death?” Dr. Borlase was a man -of unquestioned sense and learning; but he was a bigot of -the purest water. On his asking Jonathan Reeves to point -him out a man who had been the better for hearing the -Methodists, Jonathan pointed to John Daniel, then before -him. “Get along,” cried the doctor. “Get along; you are a<span class="pagenum" id="Page_454">[Pg 454]</span> -parcel of mad, crazy headed fellows;” and taking them by -the shoulders, he thrust them to the doors. After this, we -find him issuing warrants for the apprehension of Methodists; -sending Thomas Maxfield to be a soldier; and signing a -warrant for the arrest of Wesley himself; yet all this was not -sufficient to prevent Wesley rendering to the Cornish bigot -his due share of literary praise. “I looked over,” writes -Wesley, in 1757, “Dr. Borlase’s Antiquities of Cornwall. He -is a fine writer, and quite master of his subject. He has -distinguished, with amazing accuracy, the ancient Saxon -monuments from the more ancient Roman, and from those of -the Druids, the most ancient of all.”<a id="FNanchor_540" href="#Footnote_540" class="fnanchor">[540]</a> The doctor died in -1772.</p> - -<p>Dr. Borlase was not alone; for his brother clergymen raged -against the Methodists without measure, and, in their sermons, -retailed the grossest lies concerning them. A poor woman -complained to the mayor of St. Ives of some one throwing a -huge stone into her house, which fell on a pillow within a -few inches of her suckling child. His worship damned her, -and said she might go about her business. One of the clergy -told Jonathan Reeves, he wished the Bible were in Latin -only, so that none of the common people could read it.<a id="FNanchor_541" href="#Footnote_541" class="fnanchor">[541]</a> The -mob at St. Ives saluted Wesley with stones and dirt; and -pulled down the meeting-house, “for joy that Admiral -Matthews had beat the Spaniards.” It was a gratifying fact, -however, that, notwithstanding the fierceness of the Cornish -persecution, not more than three or four of the Methodists -turned cowardly deserters, while the rest, instead of being -shaken, were confirmed in their principles by the violence of -their enemies.</p> - -<p>The press was still vigorously employed. An anonymous -pamphlet, entitled “Observations upon the Conduct and Behaviour -of a certain Sect usually designated by the name of -Methodists,” 4to, pages 24, was written by Dr. Gibson, and -obtained considerable approval from his brother bishops.<a id="FNanchor_542" href="#Footnote_542" class="fnanchor">[542]</a> In -this prelatical publication, the Methodists are charged with<span class="pagenum" id="Page_455">[Pg 455]</span> -setting government at defiance, by appointing public places of -religious worship, and by preaching in the open air, without -taking the prescribed oaths, and subscribing the declaration -against Popery. They broke the rules of the church of which -they professed themselves members, by going to other than -their own parish churches to receive the sacrament. Their doctrines -and practices were a dis-service to religion—1. Because -they set the standard of religion so high, that some were led -to disregard religion altogether. 2. Because they carried the -doctrine of justification by faith alone to such a height, as not -to allow that the observance of moral duties is a condition of -being justified. 3. Because a due attendance on the public -offices of religion answered the purposes of devotion better -than the “sudden agonies, roarings, screamings, tremblings, -ravings, and madness of the Methodists.” 4. Because their -exalted strains of religion led to spiritual pride, and to contempt -of their superiors. In short, the irregular practices -of the Methodists were of the like nature as those which -had so great a share in bringing in the religious confusions -of the last century.</p> - -<p>Whitefield replied to this pamphlet in two small quarto -tracts, of fourteen and twenty-four pages respectively. This -evoked “A Serious and Expostulatory Letter,” by the Rev. -Thomas Church, M.A., vicar of Battersea, and prebendary of -St. Paul’s;<a id="FNanchor_543" href="#Footnote_543" class="fnanchor">[543]</a> and also another letter, of fifty pages, “by a -Gentleman of Pembroke College, Oxford.” In the latter -production, the Methodists are censured for “suffering their -heated imaginations to mount to such an exalted pitch, that -it hurries them out of their senses, evaporates the religious -spirit, and leaves nothing but sensuality in the heated machine.” -Whitefield’s answer to “Observations on the Conduct -and Behaviour of the Methodists” is politely said to be -“stuffed with the coaxing and wheedling of the <i>woman</i>, the -daring of the <i>rebel</i>, the pertness of the <i>coxcomb</i>, the evasions -of the <i>jesuit</i>, and the bitterness of the <i>bigot</i>.” It is unblushingly -affirmed, that the Methodists “can curse, rail, and -<i>berogue</i> their antagonists, though in Scripture language, so as -hardly to be exceeded by any pope, or <i>spiritual bully</i>, that<span class="pagenum" id="Page_456">[Pg 456]</span> -ever yet appeared in Christendom.” They are a “rag-tag -mob,” using “lascivious and blasphemously languishing expressions -when they talk of the Redeemer’s love.” “They -cant and blaspheme the Holy Spirit, and appeal to starts and -sallies of flesh and blood for the inspiration of the Holy One.” -They are “a set of creatures of the lowest rank, most of them -illiterate, and of desperate fortunes; cursing, reviling, and -showing their teeth at every one that does not approve of -their frenzy and extravagance.” Whitefield was “crafty and -malicious enough to be suspected of any wicked enterprise,—a -person of wicked principles, travelling over all counties, to -establish newfangled societies”; and he and his friends were -“heads and spiritual directors of hot-brained cobblers, all big -with venom against the clergy of the Established Church.” -The author “trembles and shudders,” lest the Methodists -should be “betrayed, by their feelings and stretchings, into a -bed of eternal fire and brimstone, appointed for the reception -of the lewd, the concupiscent, and the blasphemous.”</p> - -<p>These are fair specimens of the foul foamings of this valiant -defender of Church and state.</p> - -<p>Another pamphlet, published in 1744, was “A Charge -against Enthusiasm,” delivered, in several parts of his diocese, -by the Bishop of Lichfield; and the object of which was to -prove that “the indwelling and inward witnessing of the -Spirit in believers’ hearts, as also praying and preaching -by the Spirit, are all the <i>extraordinary gifts</i> and operations -of the Holy Ghost, belonging only to the apostolical -and primitive times, and that, consequently, all pretensions -to such favours in these last days are vain and enthusiastical.”</p> - -<p>Another, published at a shilling, was “Remarks on Mr. J. -Wesley’s last Journal, by Thomas Church, A.M.,”<a id="FNanchor_544" href="#Footnote_544" class="fnanchor">[544]</a> the prebendary -of St. Paul’s already mentioned. Mr. Church sums -up his charges against Wesley thus: “It is impossible for -you to put an entire stop to the enormities of the Moravians, -while you still (1) too much commend these men; (2) hold -principles in common with them, from which these enormities -naturally follow; and, (3) maintain other errors more than<span class="pagenum" id="Page_457">[Pg 457]</span> -theirs, and are guilty of enthusiasm to the highest degree.” -Mr. Church’s “Remarks,” however, will have to be noticed in -the next chapter.</p> - -<p>In addition to all this foam and fury against the Methodists, -must be mentioned an equally vile attack of another kind. -At the Brecon assizes, held in the month of August, the -grand jury deemed it their duty to make a presentment -to the presiding judge to the following effect: “that the -Methodists held illegal meetings,” and that their “preachers -pretended to expound the Scriptures by virtue of inspiration”; -that, by this means, “they collected together great numbers -of disorderly persons, very much endangering the peace of -our sovereign lord the king; and that, unless their proceedings -were timely suppressed, they might endanger the peace -of the kingdom in general.” At all events, “the pretended -preachers, or teachers, at their irregular meetings, by their -enthusiastic doctrines, very much confounded and disordered -the minds of his majesty’s good subjects”; and this, “in time, -might lead to the overthrowing of our good government, both -in Church and state.” Finally, the judge is requested, if the -authority of the present court was not sufficient for the -purpose, to apply to some superior authority, in order to -put an end to the “villainous scheme” of “such dangerous -assemblies.”<a id="FNanchor_545" href="#Footnote_545" class="fnanchor">[545]</a></p> - -<p>Thus had Methodism to make its way through the opposition -of vulgar mobs, fiery priests, lampooning pamphleteers, -unjust magistrates, and grand juries. Gamaliel’s advice was -set aside: “Refrain from these men, and let them alone; for -if this counsel or this work be of men, it will come to nought: -but if it be of God, ye cannot overthrow it; lest haply ye be -found even to fight against God.”</p> - -<p>Wesley’s longest journey, in 1744, was from London to -Cornwall, thence to Newcastle, and thence to London. Nearly -three months were spent upon this evangelistic tour: many -hundreds of miles were traversed, not by rail, or even in -stage coaches, but on horseback, over the most miserable -roads, the rider sometimes battered with rain and hail for -hours together, and at others plunging through drifts of snow<span class="pagenum" id="Page_458">[Pg 458]</span> -enough to engulf both man and beast. About a hundred -sermons were preached: some, at Gwennap and at St. Stithian, -to thousands upon thousands of attentive hearers; some in -public houses; some on village greens; and a few in parish -churches.</p> - -<p>One of the churches Wesley was permitted to occupy was -at Laneast, in Cornwall, of which Mr. Bennett was the aged -clergyman. Another was at Landau, in Wales. “Such a -church,” says Wesley, “I never saw before. There was not -a glass window belonging to it; but only boards, with holes -bored here and there, through which a dim light glimmered. -Yet even here the light of God’s countenance has shone on -many hearts.” In the former of these churches a strange -scene was witnessed in the month of August. Charles -Wesley was preaching “against harmless diversions,” having -three clergymen, Messrs. Meriton, Thompson, and Bennett, -among his auditors. “By harmless diversions,” exclaimed -the preacher, “I was kept asleep in the devils arms, secure -in a state of damnation, for eighteen years.” No sooner were -the words uttered than Meriton added aloud, “And I for -twenty-five!” “And I,” cried Thompson, “for thirty-five!” -“And I,” said Bennett, the venerable minister of the church, -“and I for above seventy.”</p> - -<p>Strange and stirring incidents came across Wesley’s path. -In his father’s church, at Epworth, he heard Mr. Romley -preach two of the bitterest and falsest sermons he ever -listened to. On proceeding to Syke House, some of his -friends met him and said a drunken mob was awaiting his -arrival, who would press all the men in the congregation for -soldiers. Others declared, the mob was just about to fire the -meeting-house, or pull it to the ground. Wesley calmly -answered, “Our only way is to make the best use of it -while standing;” and, accordingly, he entered it at once, -and expounded the tenth chapter of Matthew. At Durham, -he met John Nelson and Thomas Beard, at that time -with their regiment, and took them to his inn, and said, -“Brother Nelson, lose no time; speak and spare not, for -God has work for you to do in every place where your -lot is cast; and when you have fulfilled His good pleasure, -He will burst your bonds asunder, and we shall rejoice<span class="pagenum" id="Page_459">[Pg 459]</span> -together.”<a id="FNanchor_546" href="#Footnote_546" class="fnanchor">[546]</a> At Chinley, in Derbyshire, lived a poor widow, -of the name of Godhard, with a family of four small children. -At her request, Wesley made Chinley a resting place, and -preached. Finding the widow’s house too small, he stood -upon a chair near to a miller’s dam. The miller, enraged -at Wesley and his congregation daring to worship in such -proximity to his premises, let off the water for the purpose -of drowning Wesley’s voice. The effort was a failure; -truth triumphed; Chinley became a Methodist preaching -place; and, in order to provide the preachers when they -called with a cup of tea, the poor widow and her children -set apart the whole of every Friday night for winding -bobbins, depositing the earnings, as a sacred treasure, in an -old pint mug, and never touching them except to meet the -necessities of Wesley’s itinerants when paying their gospel -visits.<a id="FNanchor_547" href="#Footnote_547" class="fnanchor">[547]</a></p> - -<p>Already Wesley’s lay preachers had become a considerable -host. In different parts of the kingdom there were, at least, -forty of these devoted evangelists.<a id="FNanchor_548" href="#Footnote_548" class="fnanchor">[548]</a> Some of them, as John -Brown, of Newcastle, David Taylor, John Downes, John -Nelson, William Shepherd, John Slocomb, Thomas Westall, -Thomas Beard, John Haime, Thomas Richards, John Bennet, -and Thomas Maxfield, have been already mentioned. Besides -these, there were—John Haughton, originally a weaver, who, -whilst the mob, in the city of Cork, were burning Wesley -in effigy, threw up the window and began to preach to the -people in the street; and who, afterwards, obtained episcopal -ordination and settled in the sister country;—Jonathan -Reeves, who was with Wesley when he laid the first stone -of the Orphan House at Newcastle, and who, after passing -through a great amount of persecution, became an ordained -minister of the Church of England, preached in London, and -died in 1778, testifying that all his hope was in Christ Jesus;—Enoch -Williams, pious, deeply devoted to his work, faithful -and successful, and brought to an untimely grave in 1744;—Thomas -Williams, extremely popular as a preacher; but -haughty, revengeful, headstrong, and unmanageable; a great<span class="pagenum" id="Page_460">[Pg 460]</span> -favourite among the London young ladies; but a maligner of -the two Wesleys; expelled in 1744, but taken back on -declaring, before many witnesses, that the slanders he had -propagated against Wesley and his brother were grossly false; -the man who introduced Methodism into Ireland in 1747, but -who was again expelled from the Methodist society in 1755; -and then, through the Countess of Huntingdon, obtained episcopal -ordination, and for several years acted as a clergyman -in the neighbourhood of High Wycombe;—Thomas Meyrick, -a native of Cornwall, educated for the law, a poet, but expelled -from the Methodist connexion in 1750, after which he -became a clergyman of the Established Church, and died, we -fear, a drunkard, at Halifax, in 1770;—John Trembath, one -of Wesley’s most courageous preachers, though somewhat -vain and stubborn; then a farmer and a fibber; and, for a -long series of years, an impoverished vagabond, who died -about 1794;—Alexander Coates, a poor Scotch “laddie,” fond -of books, who could speak in Gaelic, read with fluency in -Dutch and Danish, and had some acquaintance with Hebrew, -Greek, and Latin; the honoured instrument in the conversion -of Mr. Crosse, the well known Bradford vicar; one of the -best of men, and a most useful preacher, who died, at Newcastle, -in 1765, in perfect peace;—William Darney, another -Scotchman, honest, bold, impetuous, a rhymer, and painfully -eccentric, but who was used by Providence in converting -Grimshaw, and who prided himself upon never “<i>dabbing</i> -people with untempered mortar”;—Nicholas Gilbert, a man of -deep piety, and of great simplicity, possessed of considerable -talents, and pronounced by Wesley “an excellent preacher”;—Samuel -Larwood, who in 1754 became a Dissenting minister -in the borough of Southwark;—James Jones, one of the first -fruits of Wesley’s ministry in Staffordshire, as bold as a lion, -and who built, at his own expense, the first Methodist chapel -at Tipton Green;—Joseph Jones, who left the itinerancy in -1760, became a farmer in the county of Somerset, and acted -as a local preacher to the end of life;—Herbert Jenkins, who -afterwards became one of Whitefield’s preachers, and laboured -in the Tabernacle connexion;—John Maddern, a man of -genuine piety, and a lively, zealous preacher;—Henry Millard, -who, after narrowly escaping a violent death at the hands<span class="pagenum" id="Page_461">[Pg 461]</span> -of a Cornish mob, fell a victim to an attack of small pox, -in 1746;—William Prior, of whom Charles Wesley, in a -manuscript letter now before us, dated 1755, writes: “William -Prior is ordained, without learning, interest, or aught but -Providence to recommend him”;—Robert Swindells, a man of -great benevolence, who was never heard to speak an unkind -word of any one, had no enemy, and died full of days, riches, -and honour in 1783;—James Wheatley, of Norwich notoriety, -where he was often dragged by the hair of his head through the -streets of the city, built a large chapel, and became immensely -popular, but who ultimately died, beneath a cloud, in Bristol;—Francis -Walker, a native of Tewkesbury, pious, honest, and -upright, his talents small, but his preaching lively, zealous, -and useful, an instrument of great good to souls wherever -he went, and who settled in the city of Gloucester, where he -died in peace. And to all these must be added William -Biggs, Thomas Crouch, John Hall, Thomas Hardwick, -Francis Scott, David Tratham, Thomas Willes, and William -Holmes.</p> - -<p>Little more remains to be related concerning the year -1744. The Newcastle society was increasingly earnest, -there hardly being a trifler left. The society at Bristol was -not so perfect as it should have been, many of the members -crying out, “Faith, faith! Believe, believe!” but making -little account of the fruits of faith, either of holiness or good -works. The London society was poor, but generous. At -a single collection, in the month of February, they contributed -nearly fifty pounds to relieve the destitute around -them, and which Wesley at once laid out in buying clothes -for those whom he knew to be diligent and yet in want. A -month later, they made a second collection of about thirty -pounds. A month later still, a third collection of about six-and-twenty -pounds; and to these three collections were -added ninety pounds more in the shape of private subscriptions; -making altogether £196 raised by the poor -London Methodists, and employed in providing clothing for -three hundred and sixty persons.</p> - -<p>Already some of Wesley’s people began to profess Christian -perfection; but he was extremely cautious in receiving their -testimony. At the end of the year, he writes:—</p> - -<p><span class="pagenum" id="Page_462">[Pg 462]</span></p> - -<div class="blockquote"> - -<p>“I was with two persons who believe they are saved from all sin. Be -it so, or not, why should we not rejoice in the work of God, so far as it is -unquestionably wrought in them? For instance, I ask John C——, ‘Do -you always pray? Do you rejoice in God every moment? Do you in -everything give thanks? In loss? In pain? In sickness, weariness, -disappointments? Do you desire nothing? Do you fear nothing? Do -you feel the love of God continually in your heart? Have you a witness -in whatever you speak or do, that it is pleasing to God?’ If he can -solemnly and deliberately answer in the affirmative, why do I not rejoice -and praise God on his behalf? Perhaps, because I have an exceeding -complex idea of sanctification, or a sanctified man. And so, for fear -he should not have attained all I include in that idea, I cannot rejoice in -what he has attained.”</p> -</div> - -<p>This is significant language. Wesley preached the doctrine; -but he was slow to believe those who professed to experience -it; and it is a fact more remarkable, that, so far as there -is evidence to show, Wesley never, to the day of his death, -professed as much as this himself. Hundreds, if not thousands, -of his followers did; perhaps he himself was restrained from -doing so, by a dislike to high profession, or by a conscientious -fear, that he hardly reached the standard above set up.</p> - -<p>The thing occasioned him great anxiety. A short time -before his death, he wrote as follows:—</p> - -<div class="blockquote"> - -<p>“Four or five and forty years ago, I had no distinct views of what the -apostle meant by exhorting us to ‘leave the principles of the doctrine of -Christ, and go on to perfection;’ but two or three persons in London, -whom I knew to be truly sincere, desired to give me an account of their -experience. It appeared exceeding strange, being different from any that -I had heard before. The next year, two or three more persons at Bristol, -and two or three at Kingswood, coming to me severally, gave me exactly -the same account of their experience. A few years after, I desired all -those in London who made the same profession, to come to me all together -at the Foundery, that I might be thoroughly satisfied. I desired that -man of God, Thomas Walsh, to give us the meeting there. When we -met, first one of us, and then another, asked them the most searching -questions we could devise. They answered every one without hesitation, -and with the utmost simplicity, so that we were fully persuaded, they -did not deceive themselves. In the years 1759 to 1762 their numbers -multiplied exceedingly, not only in London and Bristol, but in various -parts of Ireland as well as England. Not trusting to the testimony -of others, I carefully examined most of these myself; and, in London -alone, I found 652 members of our society who were exceeding clear -in their experience, and of whose testimony I could see no reason to -doubt. I believe no year has passed since that time, wherein God has -not wrought the same work in many others; and every one of these<span class="pagenum" id="Page_463">[Pg 463]</span> -(without a single exception) has declared, that his deliverance from sin -was <i>instantaneous</i>; that the change was wrought in a moment. Had -half of these, or one third, or one in twenty, declared it was <i>gradually</i> -wrought in <i>them</i>, I should have believed this, with regard to <i>them</i>, and -thought that <i>some</i> were gradually sanctified and some instantaneously. -But as I have not found, in so long a space of time, a single person -speaking thus, I cannot but believe, that sanctification is commonly, if -not always, an <i>instantaneous</i> work.”<a id="FNanchor_549" href="#Footnote_549" class="fnanchor">[549]</a></p> -</div> - -<p>This is a subject of vast importance, and will often recur in -future pages. Meanwhile, all will give Wesley credit for the -utmost sincerity, though some may doubt whether human -experience is, in itself, sufficient to settle and decide Christian -doctrine.</p> - -<p>Wesley’s pen was, if possible, more busily employed than -ever; not so much in composing original productions, as -in abridging and revising the works of others. During the -year 1744, he published the following:—</p> - -<p>1. The sermon preached before the Oxford university on -August 24.</p> - -<p>2. An Extract from his Journal, from November 1, 1739, to -September 3, 1741. With prefatory Letter to the Moravian -Church, dated June 24, 1744; and two hymns annexed, on -“The Means of Grace,” and “The Bloody Issue,” both having -reference to the Moravian controversy.</p> - -<p>3. The Rules of the Band Societies. These, as we have -already seen, were read at the conference held in June. -During the year, they were published in the form following:—“The -Nature, Design, and General Rules of the -United Societies, in London, Bristol, Kingswood, and Newcastle -upon Tyne. The fourth edition. To which are subjoined -the Rules of the Band Societies. London: printed by William -Strahan. 1744.” 12mo, twelve pages. The <i>Rules</i> of the band -societies were the same as those which Wesley had drawn up -for the Moravian bands, in 1738. The band society members -were composed, as previously stated, of persons who professed -to have obtained the forgiveness of sins. They were middle -class Methodists; that is, in a more advanced state than the -members of the “United Societies,” but not so advanced as -the “Select Societies.” The questions to be proposed to<span class="pagenum" id="Page_464">[Pg 464]</span> -every one before he was admitted were to the following -effect:—1. Have you forgiveness of sins? 2. Peace with -God? 3. The witness of the Spirit? 4. Is the love of God -shed abroad in your heart? 5. Has no sin dominion over -you? 6. Do you desire to be told of your faults? 7. Do -you desire we should tell you whatsoever we think, fear, or -hear concerning you? 8. Is it your desire and design, on -this and all other occasions, to speak everything that is in -your heart, without exception, without disguise, and without -reserve?</p> - -<p>The propriety of such questions will be doubted, and -especially of other five which had to be proposed at every -meeting, and which have been given in a previous chapter. -(See page <a href="#Page_210">210</a>.) It would have been no loss to Methodism -or to the religious world, if these queries, first drawn up -by Wesley on Christmas day, 1738, had been allowed to -slumber in the shades of Moravian oblivion. At present, -they are never used; and though, in the first instance, they -might be adapted to the Moravian brotherhood, they are far -too inquisitorial for Methodists.</p> - -<p>The bands had to meet once a week; and were bound to -observe the following “Directions”:—</p> - -<p>I. To abstain from evil, especially buying or selling on the -sabbath; tasting spirituous liquors; pawning; backbiting; -wearing needless ornaments, as rings, earrings, necklaces, lace, -and ruffles; and taking snuff or tobacco.</p> - -<p>II. To maintain good works,—especially almsgiving; reproving -sin; together with diligence, frugality, and self -denial.</p> - -<p>III. To use all the ordinances of God; especially service at -church, and sacrament once a week; likewise every public -meeting of the bands; the ministry of the word every morning; -private prayer every day; reading the Scriptures at -every vacant hour; and observing all Fridays in the year -as days of fasting or abstinence.</p> - -<p>4. Another of Wesley’s publications, in 1744, was “Modern -Christianity exemplified at Wednesbury, and other adjacent -places in Staffordshire.” 12mo, twenty-eight pages. The -substance of this pamphlet has been already given in the -account of the Staffordshire riots; but the prayer at the end<span class="pagenum" id="Page_465">[Pg 465]</span> -of it is too remarkable to be passed without notice. The -following is an extract:—</p> - -<div class="blockquote"> - -<p>“Lo, I come, if this soul and body may be useful to anything, to do Thy -will, O God. If it please Thee to use the power Thou hast over dust and -ashes, here they are to suffer Thy good pleasure. If Thou pleasest to -visit me either with pain or dishonour, I will humble myself under it, and, -through Thy grace, be obedient unto death, even the death of the cross. -Hereafter no man can take away anything from me, no life, no honour, no -estate; since I am ready to lay them down, as soon as I perceive Thou -requirest them at my hands. Nevertheless, O Father, if Thou be willing, -remove this cup from me; but if not, Thy will be done.”</p> -</div> - -<p>What was the spirit of the ancient martyrs if this was not?</p> - -<p>5. A fifth publication, “Hymns for Times of Trouble and -Persecution” (12mo, forty-seven pages), was issued in the -names of “John and Charles Wesley” unitedly. It contains -thirteen hymns for times of trouble; sixteen for times of -persecution; and four to be sung in a tumult.</p> - -<p>The remainder of Wesley’s publications, during the present -year, were collections or abridgments of the works of other -authors, namely:—</p> - -<p>1. “A Collection of Moral and Sacred Poems from the -most celebrated English authors.” Three volumes, 1024 -pages, in 12mo. The work is dedicated to “the right -honourable the Countess of Huntingdon.” Wesley truly -observes, that there is nothing in the collection “contrary -to virtue; nothing that can in any way offend the chastest -ear, or give pain to the tenderest heart. Whatever is really -essential to the most sublime divinity, as well as the purest -and most refined morality, will be found therein. The most -just and important sentiments are here represented with all -the ornaments both of wit and language, and in the clearest, -fullest, strongest light.”</p> - -<p>“There is,” writes Mr. Marriott,<a id="FNanchor_550" href="#Footnote_550" class="fnanchor">[550]</a> “a circumstance little -known regarding this ‘Collection.’ A few months after the -publication of these volumes, Dodsley (the publisher) called -upon Wesley for reparation of a piracy, which the latter had -unwittingly committed, and for which he agreed to pay him -£50.” This was done on February 8, 1745, by payment of a £20 -bank note, and a cheque for £30, payable in three months.</p> - -<p><span class="pagenum" id="Page_466">[Pg 466]</span></p> - -<p>2. “A Brief Account of the occasion, process, and issue of a -late Trial at the Assize held at Gloucester, 3rd March, 1743. -Between some of the people called Methodists, Plaintiffs, and -certain Persons of Minchinhampton, in the said county, Defendants. -Extracted from Mr. Whitefield’s Letter. By John -Wesley.” Twelve pages, 12mo.</p> - -<p>This was a sort of companion tract to “Modern Christianity -at Wednesbury.” Appended is “a prayer for his majesty -King George,” in ten verses of four lines each, which, in a -somewhat altered form, is now the 465th hymn in the -Methodist Hymn-Book.</p> - -<p>3. “A Collection of Prayers for Families.” 12mo, 24 -pages.</p> - -<p>Wesley considered family religion as indispensable to the -preservation and extension of the work of God. Some of the -first Methodists neglected it; and, as a consequence, their -children shook off all religion and abandoned themselves -to wickedness.<a id="FNanchor_551" href="#Footnote_551" class="fnanchor">[551]</a> “Family religion,” said Wesley, twenty -years after this, “is the grand desideratum among the -Methodists.”<a id="FNanchor_552" href="#Footnote_552" class="fnanchor">[552]</a></p> - -<p>To promote this, Wesley published his “Prayers for -Families,” in 1744. The prayers are only fourteen in number; -that is, a prayer for every morning and every evening during -a single week; but anything more devout, scriptural, -appropriate, and religiously rich it would be difficult to -conceive.</p> - -<p>4. “The Case of John Nelson, written by himself. -Published by John Wesley.” 12mo, 36 pages.</p> - -<p>5. “An Extract of Count Zinzendorf’s Discourses on the -Redemption of Man by the Death of Christ.” 12mo, -78 pages.</p> - -<p>These loosely worded “Discourses,” sixteen in number, were -first published in 1740, in 12mo, two hundred and two -pages. They were all founded upon Luther’s explanation -of the second article of the Apostles’ creed; “I believe in -Jesus Christ, His only Son our Lord.”</p> - -<p>6. “A Serious Call to a Holy Life. Extracted from a late -author.” 12mo, 230 pages. This was an abridgment of the<span class="pagenum" id="Page_467">[Pg 467]</span> -well known work of William Law, and was printed by John -Gooding, of Newcastle upon Tyne. It consists of nineteen -chapters, dwelling on Christian devotion; the duties of all -orders and ranks of men and women, of all ages, to practise -it; the happiness arising from doing so; and recommendations -in reference to it.</p> - -<p>It is impossible to give the reader, by any brief description -here, an adequate idea of this powerful and pungent book. -He must read it for himself. When will the young people -of the present day, imbibing the froth of sensational writing, -learn that books, like wine, are none the worse for being old?</p> - -<p>7. “The Life of God in the Soul of Man; or, the Nature -and Excellency of the Christian Religion.” 12mo, forty-eight -pages.</p> - -<p>This was an extract from an excellent treatise, written by -the Rev. Henry Scougal, a Scottish minister, who died at the -early age of twenty-eight, in the year 1678. The book -breathes the sublimest piety; and, in style, is pure and -elegant.</p> - -<p>8. “The Distinguishing Marks of a Work of the Spirit of -God. Extracted from Mr. Edwards, minister of Northampton, -in New England.” 12mo, 48 pages.</p> - -<p>By publishing this calm, pointed, argumentative treatise, -Wesley made its sentiments his own; and, from it, the reader -may easily infer what were Wesley’s opinions respecting the -religious revival with which he and his contemporaries were -connected. (See page <a href="#Page_218">218</a>.) The following is a synopsis of -the answers to objections.</p> - -<p>It is no sign, that a work is not Divine, because it is -carried on in a way unusual and extraordinary. The Spirit -is sovereign in His operations. We ought not to limit God -where He has not limited Himself. Neither is a work to be -judged by any effects on the bodies of men; such as tears, -trembling, groans, loud outcries, agonies, or faintings; for -there is reason to believe, that great outpourings of the Spirit, -both in the prophetic and apostolic ages, were not wholly -without these extraordinary effects. The same is true -respecting religious commotion among the people, for this is -the natural result of such a work. Further, though many of -the converts may be guilty of great imprudences and irre<span class="pagenum" id="Page_468">[Pg 468]</span>gularities, -neither is this a sign that the work is not the -work of God; for, in a mixed multitude of wise and unwise, -young and old, all under powerful impressions, no wonder -that some should behave themselves imprudently. It was -thus in the apostolic churches, and this is not unlikely to -continue while weakness is one of the elements of human -nature. There may be errors in judgment, and some delusions -of Satan intermixed with the revival; but that is -not conclusive evidence, that the work in general is not -the work of the Holy Ghost. Some may fall away into -scandalous practices; but, if we look into church history, we -shall find no instance of a great revival of religion but what -has been attended with such relapses. The work may have -been promoted by ministers strongly preaching the terrors of -the law; but what of that? If there really be a hell of -dreadful and never ending torments, ought not those exposed -to it to be earnestly warned of their fearful danger? For -ministers to preach of hell, and warn sinners to avoid it in a -cold, careless, hesitating manner, is to contradict themselves, -and to defeat their own purposes. The manner in which the -thing is said is, in such a case, more effectual than the words -employed. It may be unreasonable to think of frightening a -man to heaven; but it is not unreasonable to endeavour to -frighten him away from hell.</p> - -<p>Such, in substance, were the sentiments to which Wesley -affixed his <i>imprimatur</i> in 1744,—sentiments still worth pondering, -because always true.</p> - -<p>Great revivals may be, often are, and perhaps must be, -attended with circumstances which enlightened and sober -minded Christians dislike; but rather than be without -revivals, where is the man who loves Christ and the souls of -sinners, who would not gladly crucify his own dislikes?</p> - -<p>Twelve months after this, in the year 1745, Wesley, -appealing to men of reason and religion, who were in doubt, -whether the revival then vouchsafed was the work of God, -observed:—“You have all the proof of this you can reasonably -expect or desire. That, in many places, abundance -of notorious sinners are totally reformed, is declared by a -thousand eye and ear witnesses both of their present and past -behaviour. What would you have more? What pretence<span class="pagenum" id="Page_469">[Pg 469]</span> -can you have for doubting any longer? Do you delay fixing -your judgment till you see a work of God, without any -stumbling block attending it? That never was yet, nor ever -will. ‘It must needs be that offences will come.’ And scarce -ever was there such a work of God before, with so few as -have attended this.”<a id="FNanchor_553" href="#Footnote_553" class="fnanchor">[553]</a></p> -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> -<p><span class="pagenum" id="Page_470">[Pg 470]</span></p> - -<h3 class="nobreak" id="y1745">1745.</h3> -</div> - - -<div class="sidenote">1745<br /> - -Age 42</div> - -<p class="drop-cap">WHITEFIELD, during the whole of the year 1745, was -in America. Charles Wesley spent about thirty-eight -weeks in London; and about fourteen in Bristol, Wales, -and the west of England. Wesley himself was nearly five -months in London and its vicinity; about a month in Bristol -and the neighbourhood; two months were spent in a tour to -Cornwall; and four months in two journeys to Newcastle and -the north of England.</p> - -<p>Persecution somewhat abated, especially in the form of -printed attacks and scandals; not because Methodism was -less hated, but because the attention of the country was -turned to the dangers arising from the invasion of the popish -Pretender.</p> - -<p>In Cornwall, however, Thomas Maxfield was seized for a -soldier, and was put into the dungeon at Penzance. Edward -Greenfield, of St. Just, a tanner, with a wife and seven children, -was arrested under a warrant signed by Dr. Borlase. Wesley -asked what objection there was to this peaceable and inoffensive -man. The answer was, “The man is well enough in -other things; but the gentlemen cannot bear his impudence. -Why, sir, he says he knows his sins are forgiven.” This -Cornish persecution was principally promoted by men like -Borlase and Eustick. The latter came with a warrant for -Wesley’s arrest; but sneaked away from its execution, like -a blustering poltroon. While Wesley was preaching at -Gwennap, two men, raging like maniacs, rode into the midst -of the congregation, and began to lay hold upon the people. -In the midst of the disturbance, Wesley and his friends commenced -singing; when Mr. B. lost his patience, and bawled -to his attendants, “Seize him, seize him. I say, seize the -preacher for his majesty’s service.” The attendants not -moving, he cursed them with the greatest bitterness, leaped -off his horse, caught hold of Wesley’s cassock, crying, “I -take you to serve his majesty.” Wesley walked with him<span class="pagenum" id="Page_471">[Pg 471]</span> -for three quarters of a mile, when the courage of the bumptious -bravo failed him, and he was glad to let the poor parson -go. The day after this ignoble capture, Wesley was at Falmouth, -where the rabble surrounded the house in which he -was lodging, and roared, “Bring out the Canorum! Where -is the Canorum?” (an unmeaning word which the Cornish -generally used instead of Methodist.) They then forced open -the outer door, and setting their shoulders to the inner one, -cried out, “Avast, lads, avast!” Away went all the hinges; -Wesley stepped into the midst of the privateering mob, and -asked one after another, “To which of you have I done any -wrong? To you? Or you? Or you?” All seemed speechless, -until, thus questioning his furious assailants, Wesley -found himself in the open street, where he cried to the -assembled crowd, “Neighbours, countrymen! Do you desire -to hear me speak?” “Yes, yes,” they answered vehemently; -“he shall speak, he shall; no one shall hinder him!” -Meanwhile, Mr. Thomas, the clergyman, and some other -gentlemen came up; Wesley was rescued; his horse was -sent before him to Penryn; he was despatched by water; -and an item of nine shillings and some odd pence appeared -in the parochial accounts “for driving the Methodists out of -the parish.”<a id="FNanchor_554" href="#Footnote_554" class="fnanchor">[554]</a></p> - -<p>Wesley’s troubles, however, were not ended. His enemies -ran along the shore to receive him at his landing. Wesley -there confronted them, and, speaking to their leader, said, -“I wish you a good night;” to which the wretch replied, -“I wish you were in hell,” and then turned away with his -companions. Wesley mounted his horse, and hurried forward -to Tolcarn, where he had to preach the same evening. On -the way, five well dressed horsemen were awaiting him, with -a special warrant, from the Helstone magistrates, for his arrest. -He rode into the midst of them, and announced who he was. -A friendly clergyman, Mr. Collins, of Redruth, accidentally -came by, and told the gentlemen that he had known Wesley -at the Oxford university. Conversation followed, and Wesley -was allowed to proceed upon his journey; one of those who -had come out for his arrest telling him, that the reason of<span class="pagenum" id="Page_472">[Pg 472]</span> -all this annoyance was, that all the gentlemen round about -affirmed, that, for a long time, he had been in France and -Spain; was now sent to England by the Pretender, and was -raising societies to join him at his coming.</p> - -<p>In the midst of all this, Wesley courageously rode to and -fro, preaching from, “Love your enemies;” “Watch and -pray;” and, “All that will live godly in Christ Jesus shall -suffer persecution.” At Tolcarn, while he was preaching, the -mob assembled, and suddenly pushed him from the high -wall on which he was standing. At Trevonan, just after he -had begun his sermon, the constable and others came, and -read the proclamation against riots. At Stithians, the churchwardens -seized one of his hearers, and pressed him for a -soldier.</p> - -<p>Whilst these outrages were being perpetrated in Cornwall, -Richard Moss was arrested at Epworth for preaching; but -was delivered through the interference of Mr. Maw, in whose -house he prayed and sang hymns till midnight; and then left -for Robert Taylor’s, at Burnham, where he and the Epworth -Methodists continued praying and praising God, till about -four o’clock in the morning. At Betley, near Nantwich, a -gentleman threatened to hire a mob to pull down the Methodist -meeting-house, and to send all the Methodists for -soldiers. At Bristol, a Methodist backslider declared he -would “make affidavit that he had seen Wesley administer -extreme unction to a woman, and give her a wafer, and say -that was her passport to heaven.”<a id="FNanchor_555" href="#Footnote_555" class="fnanchor">[555]</a> At Woodley, in Cheshire, -John Bennet and three other Methodists were pressed for -soldiers, most of the press gang being Dissenters. The reverend -Mr. Henry Wickham, one of the magistrates for the -west riding of Yorkshire, issued a warrant to the constable -of Keighley, “to convey the body of Jonathan Reeves to his -majesty’s gaol and castle of York;” the only crime of which -Jonathan was guilty being that of calling sinners to repentance; -though the reverend magistrate chose to describe him -as “a spy among us, and a dangerous man to the person and -government of his majesty King George.”<a id="FNanchor_556" href="#Footnote_556" class="fnanchor">[556]</a> In Exeter, says<span class="pagenum" id="Page_473">[Pg 473]</span> -<i>The London Evening Post</i>, for May 16, 1745, the Methodists -had a meeting-house behind the Guildhall; and, on May 6, -the mob gathered at the door, and pelted those who entered -with potatoes, mud, and dung. On coming out, the congregation -were all beaten, without exception; many were -trampled under foot; many fled without their hats and wigs; -and some without coats, or with half of them torn to tatters. -Some of the women were lamed, and others stripped naked, -and rolled most indecently in the kennel, their faces being -besmeared with lampblack, flour, and dirt. This disgraceful -mob consisted of some thousands of cowardly blackguards, -and the disturbance was continued till midnight. The same -newspaper, in its number issued on May 25, relates, with a -sneer, that a Methodist vagrant had been apprehended at -Frome; that he was a person of “very ill fame,” and was -committed to prison; but another of the same sect, “a Scotchman, -a travelling apostle,” had succeeded him, and was -meeting with surprising success. He had already wrought -several miracles, one of which was making a deaf old woman -hear angels playing on celestial harps in the upper regions; -and another was that of converting his own oatmeal into -cake, and transforming his water into wine. He also cured -distempers of the body as well as of the mind; though he often -killed the one with his drugs, to save the other with -his doctrine. The <i>Westminster Journal</i> for June 8, 1745, -narrates that a noted Methodist preacher, named Tolly, had -been pressed for a soldier in Staffordshire, and had appeared -before the magistrates, attended by many of his “deluded -followers of both sexes, who pretended he was a learned and -holy man; and yet, it appeared that he was only a journeyman -joiner, and had done great mischief among the colliers.” -The poor luckless joiner was, therefore, coupled to a sturdy -tinker, and sent off to Stafford jail. He had already been -pressed once before, and the Methodists had subscribed £40 -to obtain his freedom, and were intending to repeat the -kindness; but the impeccable editor of the <i>Westminster -Journal</i> hopes that the magistrates will be proof against -golden bribes; for “such wretches” as Tolly “are incendiaries -in a nation,” and greatly to be dreaded.</p> - -<p>These were the chief acts of violence committed against<span class="pagenum" id="Page_474">[Pg 474]</span> -the Methodists in 1745. As already stated, the press was -still employed, though it was not so bitter as it had been -previously. Newspapers and magazines found that news -about the Pretender’s invasion was more taking with the -public than elaborated diatribes against Wesley and his -friends. During the year, however, there was published, -by a clergyman unknown to fame, an octavo pamphlet of -eighty pages, with the title:—“An Apology for the Clergy, -in a Letter to a Gentleman of Fortune and great Reading, -lately turned Methodist and Hermit; wherein is shown the -weakness of those Objections, which Separatists in general -pretend first induced them to leave the Established Church, -and to look out for better guides somewhere else. By -J. Maud, M.A., vicar of St. Neots, in the county of Huntingdon.” -Mr. Maud alleges, that there is a powerful confederacy -against the Church,—“a mixed multitude of -Socinians, Presbyterians, Independents, Quakers, Anabaptists, -Antinomians, Meer Moralists, Jesuits, Free Thinkers, and -Methodists, and an infinite tribe of nameless sects, all -hallooed on by the vicar of Jesus Christ and his creatures, to -tear Christians to pieces, and to make sport for infidels and -atheists.” The pamphlet is a spirited defence of the clergy, -whom the “Methodist and Hermit” had libelled, and an attempt -to show, that it was no trivial matter to be a faultless -minister of Christ in an age when it was considered “a rude -affront to any polite audience to tell men of their faults, or -so much as to mention these harsh and dreadful sounding -words, hell, damnation, devil, without a canting paraphrase, -or a formal apology.”</p> - -<p>A second pamphlet, published in 1745, was, “The Question, -Whether it be right to turn Methodist, considered in a -Dialogue between two members of the Church of England.” -8vo, 79 pages. The Methodists are branded as “unskilful -teachers, doing great mischief to the peace of the Church, -and to the souls of poor, ignorant people; by raising vain -janglings about regeneration; by resolving all religion into -instantaneous faith, and faith itself into impulses and mere -animal sensations; by setting aside all necessity for repentance; -and by casting off <i>all</i> works, as unnecessary to salvation.” -The pamphlet is ably written; but is extremely false.</p> - -<p><span class="pagenum" id="Page_475">[Pg 475]</span></p> - -<p>Another attack on Methodism was one published in the -<i>Craftsman</i>, of June 22, and copied in the <i>London Magazine</i> -and other periodicals of the period. It was, in fact, an onslaught -upon the government of the day, entitled “Ministerial -Methodism, or Methodists in Politics;” but, in castigating -ministers of state, it grossly calumniates ministers of Christ. -The Methodists are an “unaccountable strange sect, whose -religion is founded on madness and folly.” They “hold, that -there is no justification by good works, but by faith and grace -only; and hereby banish that Divine part of our constitution, -reason; and cut off the most essential recommendation -to heaven, virtue.” By this “depraved doctrine” of “weak and, -perhaps, designing teachers, misguided souls are dangerously -led astray.” The “men are far gone in their mad principles -of religion, suspend the hand of industry, become inactive, -and leave all to Providence, without exercising either their -heads or hands.”</p> - -<p>The article, though neatly written, was supremely silly: -Wesley, at the urgent request of his friends, answered it;<a id="FNanchor_557" href="#Footnote_557" class="fnanchor">[557]</a> -but the thing was far more contemptible than some other attacks -which had been allowed; properly enough, to pass -unnoticed.</p> - -<p>Another anti-Methodist publication, issued in 1745, was entitled, -“An Earnest and Affectionate Address to the People -called Methodists.” 12mo, 47 pages. This was published -by the Society for Promoting Christian Knowledge, and was -distributed gratuitously.<a id="FNanchor_558" href="#Footnote_558" class="fnanchor">[558]</a> Its author, an old antagonist, was -the Rev. Dr. Stebbing.<a id="FNanchor_559" href="#Footnote_559" class="fnanchor">[559]</a> Two editions were exhausted in -1745, and a third sent out in 1746. It allows the Methodists -to be honest and well meaning; but they are “greatly imposed -upon,” and “ignorantly serve the designs of enthusiasm, -and give credit to the most extravagant and groundless pretences.” -The writer proceeds, with considerable ability, to -examine the Methodist doctrines of regeneration, justification -by faith alone, and the operations of the Holy Spirit; and -concludes by saying that, though the Methodist teachers at<span class="pagenum" id="Page_476">[Pg 476]</span> -first were only distinguished by “a peculiar strictness and -regularity, and a decent observance of the rules of the Church, -it was not long that they kept within these bounds. Being -admired and followed, they became vain and conceited, and -proceeded to open censures and contempt of their brethren. -They grew loud and furious in their accusations and railings. -They made most presumptuous pretences to Divine communications -and directions;” and, when “their errors were -pointed out, by some of the highest and most considerable -of the clergy, with all possible meekness and temper, their -answers were saucy and petulant. Fresh bitterness arose; -more arrogant boasting; and more uncharitable revilings. -They seized a pulpit or two without leave; and, in defiance of -the law, exercised their ministry in fields and commons, and -other unlicensed places. They set aside and altered the -liturgy at their pleasure, and made use of extempore effusions -of their own in the public worship of God.”</p> - -<p>Such were some of the allegations brought against Wesley -and his friends at the instance of the Society for Promoting -Christian Knowledge.</p> - -<p>Another pamphlet, published in the same year, was “A -Serious Address to Lay-Methodists to beware of the false -pretences of their Teachers. With an Appendix containing an -account of the fatal and bloody effects of enthusiasm, in the -case of the family of the Dutartres in South Carolina, which -was attended with the murder of two persons, and the execution -of four for those murders. By a Sincere Protestant.” -8vo, 29 pages.</p> - -<p>This was a frothy composition, asserting that “the -Methodist preachers are wandering lights, gadding about with -canting assurances, and leading people into bogs of delusion.” -Its author was Dr. Zachary Grey, already mentioned (page 325) -as the author of “The Quakers and Methodists compared.”<a id="FNanchor_560" href="#Footnote_560" class="fnanchor">[560]</a></p> - -<p>Besides all these attacks, Wesley had to endure much -Moravian annoyance. At the commencement of the year, -desiring to see once more his old friend Gambold, he called -at James Hutton’s, and there met Mr. Simpson, “extremely -gay, easy, and unconcerned;” “a new creature indeed! but<span class="pagenum" id="Page_477">[Pg 477]</span> -not in the gospel sense.” Mr. Simpson, unhappily, was a -specimen of others. The Moravians meant well; but they -held and preached the grand old doctrine of salvation by -<i>faith only</i>, so unguardedly that, as a matter of course, the -rank weed of antinomianism sprung out of the soil of Christian -truth. Antinomianism, according to Wesley, was now a -torrent; not only in London but out of it. At Bristol, -Wesley writes, “the Antinomians had taken true pains to -seduce those who were showing their faith by their works; -but they reaped little fruit of their bad labour; for, upon the -most diligent inquiry, I could not find that seven persons out -of seven hundred had been turned out of the old Bible way.” -Whitefield, writing from America, remarks: “Antinomianism, -I find, begins to show its head, and stalk abroad. May the -glorious Redeemer cause it to hide its head again; and prevent -His children’s spirits being embittered against each other.”<a id="FNanchor_561" href="#Footnote_561" class="fnanchor">[561]</a> -In August, James Hutton, by order of Zinzendorf, published, -in the <i>Daily Advertiser</i>, an advertisement, declaring that the -Moravians had no connection with the two Wesleys; and subjoining -one of the count’s prophecies, that Wesley and his -brother would “soon run their heads against the wall.” -To this Wesley simply said: “We will not, if we can help it.” -Dissensions also had sprung up among the Unitas Fratrum -themselves. Richard Viney had denounced Zinzendorf’s -“more than papal domination;” and large numbers of the -Yorkshire Moravians had sympathised with him. Zinzendorf -was furious, and, in February 1744, wrote from Germany as -follows:—</p> - -<div class="blockquote"> - -<p>“I hereby declare, that I will have nothing more to do with those -English Brethren, who have been mixed up in Viney’s rebellion. I disapprove -of the absolution that is given to such Corah spirits. I laugh at -the English national self righteousness in matters relating to our salvation. -I desire to be erased from the list of English labourers, and not to -be named among them, until all accomplices in the late revolt make an -acknowledgment in writing of their having been deceived by Satan.</p> - -<p> -“The well-known little fool and poor sinner,<br /> -<br /> -“<span class="smcap">Ludwig</span>.”<a id="FNanchor_562" href="#Footnote_562" class="fnanchor">[562]</a><br /> -</p> -</div> - -<p>This was pitiful tomfoolery; the raging of a lilliputian and -disappointed pope.</p> - -<p><span class="pagenum" id="Page_478">[Pg 478]</span></p> - -<p>During the year, a 12mo pamphlet, of forty-one pages, was -published, with the title, “Extracts of Letters relating to -Methodists and Moravians. By a Layman;” in which the -Moravians are censured—1. For laying aside the use of their -intellectual faculties in <i>religious matters</i>. 2. For refusing -to take oaths before a magistrate. 3. For declining to take -up arms in defence of their country, at the command of the -civil power. And, 4. For their praying to and praising so -constantly the Son of God, and so very seldom the Father. -This was supposed to be written by Sir John Thorold; but -as it makes no attack upon Wesley and his immediate -followers it need not be farther noticed.</p> - -<p>Another, and more important publication, was the following:—“Remarks -on the Rev. Mr. John Wesley’s last Journal, -wherein he gives an account of the tenets and proceedings -of the Moravians, especially those in England, and of the -divisions and perplexities of the Methodists: showing, by the -concessions of Mr. Wesley himself, the many errors relating -to faith and practice, which have already arisen among these -deluded people; and, in a particular manner, explaining the -very fatal tendency of denying good works to be conditions of -our justification. In a letter to that gentleman. By Thomas -Church, A.M., vicar of Battersea, and prebendary of St. -Paul’s.” 8vo, 76 pages.</p> - -<p>The pamphlet is calmly and ably written, and thus concludes: -“The consequences of Methodism, which have -hitherto appeared, are bad enough to induce you to leave -it. It has introduced many disorders—Enthusiasm, Antinomianism, -Calvinism, a neglect and contempt of God’s -ordinances and almost all other duties, a great increase of our -sects and divisions, and, in fine, presumption and despair in -greater abundance than they were known before.”</p> - -<p>The letter is dated, November 3, 1744, and has the following -postscript:—“If you think proper to return any answer, -I hope you will attentively consider the points objected to -you, and not put me off with such a slight, superficial, -declamatory thing as Mr. Whitefield, without any regard to -his own character or the importance of the subject, published -last year under the title of an answer to my letter to him; -in which he did not vouchsafe to consider any one argument<span class="pagenum" id="Page_479">[Pg 479]</span> -I had urged against him, and which no serious man could -think deserved any notice.”</p> - -<p>The “Remarks” deserved an answer. Wesley acknowledged, -in after years, that Church “wrote as a gentleman.”<a id="FNanchor_563" href="#Footnote_563" class="fnanchor">[563]</a> “Mr. -Church,” said he, in 1777, “was another kind of opponent -than Mr. Rowland Hill; a gentleman, a scholar, and a -Christian; and as such he both spoke and wrote.”<a id="FNanchor_564" href="#Footnote_564" class="fnanchor">[564]</a></p> - -<p>Accordingly, first of all, Mr. Webb published a letter in -vindication of Wesley’s Journal, in reply to Mr. Church;<a id="FNanchor_565" href="#Footnote_565" class="fnanchor">[565]</a> -and then Wesley himself issued a 12mo pamphlet of forty-six -pages, entitled, “An Answer to the Rev. Mr. Church’s -Remarks on the Rev. Mr. John Wesley’s last Journal.”</p> - -<p>Wesley thus begins:—“Reverend sir,—My first desire -and prayer to God is, that I may live peaceably with all -men: my next, that if I must dispute at all, it may be with a -man of understanding. Thus far, I rejoice on the present -occasion. I rejoice also, that I have confidence of your -sincerity, of your real desire to promote the glory of God, -by peace and goodwill among men. I am likewise thankful -to God for your calm manner of writing (a few paragraphs -excepted); and yet more for this,—that such an opponent -should, by writing in such a manner, give me an opportunity -of explaining myself on those very heads whereon I wanted -an occasion so to do.”</p> - -<p>He then proceeds to say, that he wholly disapproved of the -doctrines, “that there are no degrees in faith; that, in order -to attain faith, we must abstain from all the ordinances of -God; that a believer does not grow in holiness; and that -he is not obliged to keep the commandments of God;” but, -at the same time, he remarks, that he had already cleared the -<i>Moravian church</i> from the charge of holding the first of these -doctrines; that, with respect to the ordinances of God, their -practice was better than their principle; and that he never -knew a Moravian, except Molther, who affirmed that a -believer does not grow in holiness. “Still,” he adds, “I am -afraid their whole church is tainted with quietism, universal -salvation, and antinomian opinions.” “As a church, they<span class="pagenum" id="Page_480">[Pg 480]</span> -exalted themselves above measure, and despised others. He -had scarce heard one Moravian brother own his church to be -wrong in anything. Many of them he had heard speak of -it, as if it were infallible; and some of them had set it up as -the judge of all the earth, of all persons as well as doctrines. -Some had said, there was no true church but theirs, and that -there were no true Christians out of it. These were exceeding -great mistakes; yet in as great mistakes holy men -had both lived and died;—Thomas à Kempis, for instance, -and Francis Sales.” He condemns them for “despising and -decrying self denial; for their extending Christian liberty -beyond all warrant of holy writ; for their want of zeal for -good works; and, above all, for their using guile;” but he -wishes not to condemn all for the sake of some, and expresses -the belief that, next to some thousands in the Church of -England, that is mainly the Methodists, the Moravians, with -whom he had formed acquaintance, were, upon the whole, the -best Christians in the world. They had much evil among -them, but more good. They were the most self inconsistent -people now existing; and yet he could not help but speak of -them with tender affection, were it only for the benefits he -had received from them; and, if the stumbling blocks above -mentioned were put away, he should desire union with them -above all things under heaven.</p> - -<p>After this, Wesley gives his latest thoughts upon justification -by faith alone, as published in his “Farther Appeal to -Men of Reason and Religion,” which will be noticed hereafter.</p> - -<p>In reply to Church’s assertion, that Wesley was guilty -of enthusiasm to the highest degree, Wesley remarks, that he -is no more like Church’s picture of an enthusiast than he is -like a centaur. He made the word of God the rule of all his -actions, and no more followed any secret impulse instead -thereof, than he followed Mahommed or Confucius. He rested -not on ecstasies at all, for he never felt them; but judged -of his spiritual estate by the improvement of his heart and the -tenour of his life conjointly. He desired neither his dreams -nor his waking thoughts to be at all regarded, unless just so -far as they agreed with the oracles of God.</p> - -<p>Before leaving the Moravians, reference must be made -to another pamphlet, issued in 1745. “A Short View of the<span class="pagenum" id="Page_481">[Pg 481]</span> -Difference between the Moravian Brethren lately in England -and the Rev. Mr. John and Charles Wesley. Extracted -chiefly from a late Journal. London: printed by W. Strahan. -Sold at the Foundery, etc. 1745.” 12mo, 24 pages. The -pamphlet is dated, May 20, 1745, and is signed by both -the Wesleys. Appended are six hymns bearing on the -subject. The differences are contained in ten propositions; -but having been referred to so frequently in the preceding -pages, it is scarcely necessary to repeat them here. Suffice it -to say, that the publication of these “Differences” was probably -owing to the publication of Church’s remarks on -Wesley’s Journal; and, that it was one, if not the main, -reason of Zinzendorf and Hutton publishing, in the <i>Daily -Advertiser</i>, that the Moravians had now no connection with -the Wesleys. Wesley, in his pamphlet, uses language more -than ordinarily strong. He pronounces several of the Moravian -dogmas “utterly false.” He declares, that Zinzendorf’s definition -of faith, namely, the historical knowledge that Christ -has been a man and suffered death for us, “is a proposition -directly subversive of the whole of the Christian revelation;” -and that his doctrine, that “a believer is not holy <i>in himself</i>, -but in Christ only,” is “a palpable self contradiction, and -senseless jargon.” Zinzendorf’s temper was touchy, and it is -not surprising, that he resented Wesley’s plain speaking, -and commanded Hutton to publish the advertisement just -mentioned.</p> - -<p>The controversy still continued; and, during 1745, two -other tracts were published by Wesley. (1) “A Dialogue -between an Antinomian and his friend.” 12mo, 12 pages. -(2) “A Second Dialogue between an Antinomian and his -friend.” 12mo, 12 pages.</p> - -<p>In both these tracts, the monstrousness of the Moravian -and other errors is mercilessly exposed and censured. “All -that is really uncommon in your doctrine,” says Wesley to his -antinomian friend, “is a heap of broad absurdities, in most -of which you grossly contradict yourselves, as well as Scripture -and common sense. In the meantime, you boast and vapour, -as if <i>ye were the men, and wisdom should die with you</i>. I -pray God to humble you, and prove you, and show you what -is in your heart!”</p> - -<p><span class="pagenum" id="Page_482">[Pg 482]</span></p> - -<p>This was partly written in answer to a Dialogue that had -been published by William Cudworth, who was, for some -years, a follower of Whitefield, and then became minister of an -Independent congregation, in Margaret Street, London, and -died in 1763.<a id="FNanchor_566" href="#Footnote_566" class="fnanchor">[566]</a> The biographer of the Countess of Huntingdon -states, that Cudworth “died in the comforts of the doctrines -of grace, leaving behind him a character for eminent -holiness and integrity.”<a id="FNanchor_567" href="#Footnote_567" class="fnanchor">[567]</a> Wesley’s description of the man is -widely different; but, if Wesley ever felt the least bitterness -towards any of his opponents, it was towards Cudworth. -He describes him as an Antinomian; an absolute, avowed -enemy to the law of God, which he never preached, or -professed to preach, but termed all legalists who did. With -him, preaching the law was an abomination. He would -preach Christ, as he called it, but without one word either of -holiness or good works.<a id="FNanchor_568" href="#Footnote_568" class="fnanchor">[568]</a></p> - -<p>Mr. Cudworth will again cross our path. Suffice it to say -here, that, between him and Wesley, no love was lost. -Affection for him was at zero; and he abhorred Wesley “as -much as he did the pope, and ten times more than he did the -devil.”<a id="FNanchor_569" href="#Footnote_569" class="fnanchor">[569]</a></p> - -<p>As already stated, Wesley made, during 1745, two journeys -to Newcastle and the north of England.</p> - -<p>The first of these was commenced on the 18th of February, -and lasted to the 11th of May. Richard Moss was his -companion, and not a few were the adventures with which -they met. Locomotion was rendered extremely difficult in -consequence of snow. In some places, a thaw, succeeded -by a frost, had made the ground like glass; and often they -were obliged to walk, it being impossible to ride, their<span class="pagenum" id="Page_483">[Pg 483]</span> -horses frequently falling, even while they were leading -them. At Gateshead Fell, the whole country appeared -a great pathless waste of white; and, but for an honest man -who became their guide, they knew not how to reach Newcastle. -Wesley writes:—“Many a rough journey have I had -before, but one like this I never had; between wind, and hail, -and rain, and ice, and snow, and driving sleet, and piercing -cold: but it is past; these days will return no more, and are -therefore as though they had never been.” This rough -journey of two hundred and eighty miles was performed on -horseback, in six days, at the rate of nearly fifty miles a -day.</p> - -<p>The besetting sin of the Newcastle Methodists was the -being offended with each other; and Wesley’s first work was -to reconcile wrangling neighbours. On the second Sunday -after his arrival, a brutal bully, who had been accustomed to -abuse the Orphan House family, and to throw stones at them, -assaulted Wesley in Pilgrim Street, and cursed and pushed -him. The next day the following characteristic note was -sent:—</p> - -<div class="blockquote"> - -<p>“<span class="smcap">Robert Young</span>,—I expect to see you between this and Friday, and -to hear from you, that you are sensible of your fault; otherwise, in pity to -your soul, I shall be obliged to inform the magistrates of your assaulting -me yesterday in the street.</p> - -<p class="psig"> -“I am, your real friend,<br /> -“<span class="smcap">John Wesley</span>.”<br /> -</p> -</div> - -<p>Robert Young immediately came, and meekly begged -pardon, and promised to amend his ways.</p> - -<p>On the 11th of March, Wesley wrote a long letter to a -friend, giving an account of the way in which the Methodist -societies had sprung into existence, and then stating succinctly -the present position of himself and his coadjutors. They were -willing to make any concession, which their conscience would -permit, in order to heal the breach between the clergy and -themselves; but they could not desist from preaching the -doctrine of inward and present salvation, as attainable by -faith alone; nor could they promise not to preach in private -houses, or in the open air; for, as things were now circumstanced, -this would amount to a promise not to preach at all. -They could not, with a safe conscience, dissolve their societies,<span class="pagenum" id="Page_484">[Pg 484]</span> -for they apprehended that many souls would be lost thereby; -neither could they advise the members one by one, their -number rendering this impossible. They could not suffer -those who walked disorderly still to mingle with the rest, -because evil communications corrupt good manners; nor -could they discharge the leaders, because it was through the -leaders that disorderly walkers were detected. While they -were resolved to behave with reverence towards the bishops of -the Church, and with tenderness both to the character and -persons of the inferior clergy, they desired not to be admitted -to their pulpits, if they believed them to be preachers of false -doctrine, or had the least scruple of conscience concerning -this; but, at the same time, they desired that those clergymen -who believed their doctrines to be true, and had no -scruple at all in the matter, should not be either publicly or -privately discouraged from inviting them to preach in their -churches. If any one thought them heretics or schismatics, -and deemed it his duty to preach or print against them, be it -so; they had not the least objection; but, before doing so, -they desired that he would calmly consider both sides of the -question, and not condemn them unheard. If they were -guilty of either Popery, sedition, or immorality, they desired no -favour; but they also desired, that senseless tales concerning -them should not be credited without proof. They desired not -any preferment, favour, or recommendation, from authorities -either in Church or state; but they asked—1. That, if anything -material were laid to their charge, they might be -permitted to answer for themselves. 2. That the clergy and -magistrates would hinder their dependants from stirring up -the rabble against them. And, 3. That they would effectually -suppress, and thoroughly discountenance, all riots and popular -insurrections, which evidently strike at the foundation of all -government, whether of Church or state.</p> - -<p>Such was Wesley’s position in 1745. Though the document -was not published in his Journal for eight years afterwards, -it was, in fact, a manifesto defining his relations to Church -and state, and the course of action he felt it his duty -to pursue; and, viewed in such a light, it is of great -importance.</p> - -<p>During his stay at Newcastle, Wesley received and enter<span class="pagenum" id="Page_485">[Pg 485]</span>tained -a strange visitor in his Orphan House. This was none -other than a popish priest. Twelve months before, a royal -proclamation had been published, ordering the laws against -papists to be enforced, and commanding all such religionists -to depart from the cities of London and Westminster; and -likewise forbidding them to leave their country homes, in any -direction, for more than five miles’ distance. This proclamation -was occasioned by the preparations that were being made -by the young Pretender to invade Great Britain. Papists, and -especially papistical priests, were regarded, by the general -public, with suspicion and abhorrence. This was natural. -Their disloyalty to the house of Hanover was a well known -fact; and their intrigues, in favour of the Stuart family, -were now culminating in the approaching invasion on behalf -of the eldest son of James II. Under such circumstances, -it was a bold, we think an imprudent, act for Wesley to -make a priest of the Church of Rome his guest. Still -the visit led to results which, to the writer at least, are -interesting.</p> - -<p>The priest’s name was Adams, or Watson Adams. His -home was at Osmotherley (the author’s native place), a -village of about a thousand inhabitants, sixty miles south of -Newcastle. The place had been famous as a papistical -settlement, and was still resorted to by not a few adherents -of that religion. The writer’s grandmother, for a long -series of years, walked, every Sunday morning, over a bleak, -roadless moor, full of bogs and pitfalls, a distance of at -least twelve miles there and back, for the purpose of attending, -in Osmotherley chapel, the reading of a few Latin -prayers, not a word of which had she scholarship enough -to understand. Here had been an important convent of -Franciscan friars, the chapel of which was still standing. -In the immediate neighbourhood were the ruins of another -popish edifice, known by the name of “the Lady’s -chapel”; and, within a mile, were the beautiful and extensive -remains of Mount Grace, a Carthusian priory, founded -in 1396.</p> - -<p>Wesley’s account of the priest’s visit is as follows:—</p> - -<div class="blockquote"> - -<p>“March 28.—A gentleman called at our house, and said, that he lived -at Osmotherley, in Yorkshire; and had heard so many strange accounts<span class="pagenum" id="Page_486">[Pg 486]</span> -of the Methodists, that he could not rest till he came to inquire for -himself. I told him he was welcome to stay as long as he pleased, if he -could live on our Lenten fare. He made no difficulty of this, and willingly -stayed till the Monday sennight following; when he returned home, fully -satisfied with his journey.”</p> -</div> - -<p>The odd acquaintance thus begun was perpetuated. A -week after this (on Easter Monday), Wesley began the day -by preaching, at half-past four o’clock, to a large congregation, -including “many of the rich and honourable.” He then -set out for London, and, at eight o’clock, preached in the -open air, to “a large and quiet congregation,” at Chester-le-street. -Starting again, he reached Northallerton in the -evening, and made the inn his preaching place. The priest, -Adams, and some of his neighbours, including Elizabeth -Tyerman, a Quakeress, formed part of his congregation. The -priest wished Wesley to come and preach in his house at -Osmotherley. The invitation was at once accepted; Wesley -mounted; and, travelling up hill and down hill, seven miles -more, reached the village a little before ten at night; having -ridden during the day, over execrable roads, a distance of -at least sixty miles, and preached thrice. Of course, at this -season of the year, it had long been dark; and, in a village so -sequestered, most of the inhabitants had retired to rest; but -the priest and his friends went round the place, and, arousing -the people, succeeded, in about an hour, in collecting a congregation -in the chapel which formerly belonged to the Franciscan -friars. Wesley preached to them, and, after midnight, -went to bed, feeling, as he expressed it, “no weariness at all.” -At five in the morning, he preached again, on Romans iii. -22, a sermon, in a popish chapel, on the great anti-popish -doctrine of justification by faith alone, part of the congregation -having sat up all night for fear they should not awake in -sufficient time to hear him. Many of them either were or -had been papists, and one who was present was the Quakeress -already mentioned. After the sermon, this unbaptized woman, -abruptly addressing Wesley, asked, “Dost thou think water -baptism an ordinance of Christ?” Wesley replied, “What -saith Peter? ‘Who can forbid water, that these should not be -baptized, who have received the Holy Ghost even as we?’” -Wesley adds: “I spoke but little more, before she cried out,<span class="pagenum" id="Page_487">[Pg 487]</span> -‘’Tis right! ’tis right! I will be baptized.’ And so she was, -the same hour.“<a id="FNanchor_570" href="#Footnote_570" class="fnanchor">[570]</a></p> - -<p>On reaching Leeds, a week afterwards, Wesley wrote, as -follows, to his brother Charles.</p> - -<div class="blockquote"> -<p class="psig"> -“<span class="smcap">Leeds</span>, <i>April 23, 1745</i>.<br /> -</p> - -<p>“<span class="smcap">Dear Brother</span>,—It was time for me to give them the ground at -Newcastle, and to fly for my life. I grew more and more honourable -every day: the rich and great flocking to us together, so that many times -the room would not hold them. Iniquity, for the present, hath stopped -her mouth; and it is almost fashionable to speak well of us. In all -appearance, if I had stayed a month longer, the mayor and aldermen -would have been with us.”</p> -</div> - -<p>He then proceeds to give an account of his journey to -Northallerton, where he found “a noble people, who received -the word with all readiness of mind”; and of his setting out for -Osmotherley, where he says: “I preached in a large chapel -which belonged, a few years since, to a convent of Franciscan -friars. I found I was got into the very centre of all the -papists in the north of England. ‘<i>Commessatorem haud satis -commodum.</i>’ This also hath God wrought.”<a id="FNanchor_571" href="#Footnote_571" class="fnanchor">[571]</a></p> - -<p>Thus began Methodism in Osmotherley, Wesley preaching -the first sermon, in a popish chapel, at eleven o’clock at night, -having been brought to the place by a popish priest and a -Quaker woman. A society was formed soon after, the original -class papers and society book of which, for 1750, and onwards, -are still in existence. Four years afterwards, a chapel was -erected, which still stands, and which, up to the year 1865, -for the long period of one hundred and eleven years, was -uninterruptedly occupied as a Methodist place of worship, -being, with one exception (Coleford, in Somersetshire), the -oldest Methodist chapel in the world, continuously used as -such. In it, the writer was converted, and painfully he -regrets that, in the present mania for new chapels, the society,<span class="pagenum" id="Page_488">[Pg 488]</span> -without the least necessity, were barbarous enough to quit it -for a more modern structure, not a whit more adapted to -their church necessities, and, of course, destitute of the unequalled -memories belonging to the ugly, but venerable pile, -now, we fear, left to rats and ruin.</p> - -<p>Osmotherley, nestled beneath moorland mountains, was one -of Wesley’s favourite haunts. Though seven miles from the -direct road between London and Newcastle, and a place -difficult to reach, he paid at least sixteen visits to the place to -which he was so strangely introduced. Nor did he forget or -neglect his old friend, the popish priest. His house, on some -occasions, was Wesley’s home. When he visited him, in 1776, -he found him “just quivering over the grave”; and, at his -visit a year later, he writes:—“I found my old friend was just -dead, after living a recluse life near fifty years. From one -that attended him, I learned that the sting of death was -gone, and he calmly delivered up his soul to God.”</p> - -<p>Leaving a place, for lingering too long at which the writer -craves forbearance, we must follow Wesley in his evangelistic -wanderings. He made his way to Sykehouse, to Epworth, -and to Grimsby, at which last mentioned town he preached -to a “stupidly rude and noisy congregation, encouraged -thereto by a drunken alehouse keeper.” At Epworth, he -preached at the market cross, having most of the adults in -the town to hear him. He went to his father’s church, and -there heard his old acquaintance, John Romley, preach a -sermon which, “from beginning to end, was a railing -accusation.” He returned to Leeds, Armley, Birstal, and -Bradford.</p> - -<p>Leaving the west riding, he made a tour in Lancashire, -Cheshire, and Derbyshire, and then came round to Sheffield, -where he preached on the floor of the Methodist meeting-house, -“which the good Protestant mob had just pulled -down,” to the largest and one of the quietest Sheffield -congregations he had ever seen. He then made his way to -Nottingham, Wednesbury, and Birmingham, at the last of -which places “stones and dirt were flying from every side, -almost without intermission, for near an hour.” On Saturday, -May 11, he got to London, from which he had been absent -about twelve weeks. Here he found things in an unsatis<span class="pagenum" id="Page_489">[Pg 489]</span>factory -state. There were more than two thousand members, -above two thirds of whom were women.<a id="FNanchor_572" href="#Footnote_572" class="fnanchor">[572]</a> “The sower of -tares had not been idle. Many were shaken; and some, -who once seemed pillars, were moved from their steadfastness.” -Numbers were “hugely in love” with what -Wesley calls, “that solemn trifle, Robert Barclay’s Apology.” -This he and his brother read over with them. “Their -eyes were opened; they saw Barclay’s nakedness, and were -ashamed.”</p> - -<p>Having employed a month in London, Wesley set out for -Cornwall, where he spent the next five weeks. The persecutions -he encountered have been related at the commencement -of the present chapter. Suffice it to remark here, that, -during this Cornish tour, he did what he was rarely permitted -to do elsewhere; he preached in not fewer than four -churches, with the consent, or at the request, of their -respective ministers. An odd event also happened to him at -St. Just, where, as he himself was about to begin to preach, a -kind of gentlewoman took his place, and “scolded, screamed, -spit, and stamped, wrung her hands and distorted her face,” -most violently. She had been bred a papist, and had -been rejoiced to hear that Wesley was one; but, being now -undeceived and disappointed, her anger was quite equal to -what her joy had been. Like a true philosopher, Wesley let -the vociferous lady have all the talking to herself, and “took -no notice of her at all, good or bad.” Wesley returned to -London on August 16.</p> - -<p>Terrible was the national excitement which now existed. A -few weeks before, Charles Edward Stuart had embarked from -Brittany, with about fifty of his Scotch and Irish adherents, -and had set up his standard in Scotland, emblazoned with the -motto, “<i>Tandem triumphans</i>.” On the 4th of September, he -proclaimed his father in the town of Perth; within a fortnight, -he entered Edinburgh; and, a few days afterwards, fought -the royal troops at Preston Pans, and was victorious. Under -the pretentious title of “regent of the kingdoms of England, -Scotland, France, and Ireland,” he marched his increasing -forces to Carlisle, Lancaster, Manchester, and Derby; and<span class="pagenum" id="Page_490">[Pg 490]</span> -was then driven back to Scotland, where, on April 16, 1746, -was fought the decisive battle of Culloden. These brief -remarks will help to illustrate Wesley’s Journal.</p> - -<p>Five days after the proclamation of the Pretender, namely, -on September 9, Wesley set out from London to Newcastle. -On his way he called upon Doddridge, the great -Dissenter, and addressed his students. His purpose was to -go round by Epworth; but, “hearing of more and more -commotions in the north,” he hastened to Newcastle. At -Leeds, the mob pelted him and his society with dirt and -stones, and were “ready to knock out all their brains for -joy that the Duke of Tuscany was emperor.” At Osmotherley, -he took occasion to visit the Carthusian priory, already -mentioned; and, after describing the walls, cells, and gardens, -expressed a sentiment which, however just, was at that -time far from being popular:—“Who knows but some of -the poor superstitious monks, who once served God here -according to the light they had, may meet us, by-and-by, in -that house of God, ‘not made with hands, eternal, in the -heavens’?” On September 18, he reached Newcastle, in, -what he calls, an “acceptable time.”</p> - -<p>News had just arrived that the Pretender had entered -Edinburgh. The inhabitants were in the utmost consternation. -Wesley at once commenced preaching, selecting as his text, -“Who can tell, if God will return, and repent, and turn away -from His fierce anger, that we perish not?” The <i>Newcastle -Courant</i>, for September 14 to September 21, is before us, -containing an account of an association of his majesty’s -Protestant subjects in Ireland, pledging their faith and -honour, that they will, at the hazard of their lives and -fortunes, oppose the abominable and unnatural rebellion now -carried on in favour of the popish Pretender. There is also -an address to the king by seven hundred and thirty of the -merchants of London, and from the lord provost, magistrates, -and council of Edinburgh, to the same effect.</p> - -<p>The following loyal, if not finished, lines are published:—</p> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent0">“Rouse, Britons, rouse, before it be too late,</div> - <div class="verse indent0">Join heart and hand, or slavery is your fate;</div> - <div class="verse indent0">Remember how your fathers bravely stood,</div> - <div class="verse indent0">And neither spared their treasure, nor their blood,</div><span class="pagenum" id="Page_491">[Pg 491]</span> - <div class="verse indent0">Preserved your liberties, and Church, and state;</div> - <div class="verse indent0">Your sons cry out, <i>Remember eighty-eight</i>.”</div> - </div> -</div> -</div> - -<p>The day after Wesley’s arrival, Mr. Ridley, the mayor, -summoned all the householders of Newcastle to meet him at -the town hall, and to sign an agreement, to the effect that -they would hazard their goods and lives, in defending the -town against the common enemy. He ordered the townsmen -to be under arms, and to mount guard in turns. Pilgrim -Street gate, just outside of which was Wesley’s Orphan House, -was walled up; and Wesley and his society spent the day in -fasting and in prayer. The agreement submitted by the -mayor, and which was signed by eight hundred and thirteen -inhabitants of the town, was, that they “do voluntarily oblige -themselves to appear in person, or to provide daily, or when -required, an able man to act in concert with his majesty’s -forces in the town, for the defence thereof, against all his -majesty’s enemies.”<a id="FNanchor_573" href="#Footnote_573" class="fnanchor">[573]</a> As Wesley did not accompany the -householders to meet the mayor, he wrote to him the -following letter:—</p> - -<div class="blockquote"> -<p class="psig"> -“<i>To the Worshipful the Mayor of Newcastle.</i><br /> -</p> - -<p>“<span class="smcap">Sir</span>,—My not waiting upon you at the town hall was not owing to -any want of respect. I reverence you for your office’ sake; and much -more for your zeal in the execution of it. I would to God, every -magistrate in the land would copy after such an example! Much less -was it owing to any disaffection to his majesty King George. But I -knew not how far it might be either necessary or proper for me to appear -on such an occasion. I have no fortune at Newcastle: I have only the -bread I eat, and the use of a little room for a few weeks in the year.</p> - -<p>“All I can do for his majesty, whom I honour and love,—I think -not less than I did my own father,—is this: I cry unto God, day by day, -in public and in private, to put all his enemies to confusion: and I -exhort all that hear me to do the same; and, in their several stations, -to exert themselves as loyal subjects; who, so long as they fear God, -cannot but honour the king.</p> - -<p>“Permit me, sir, to add a few words more, out of the fulness of my -heart. I am persuaded you fear God, and have a deep sense that His -kingdom ruleth over all. Unto whom then (I may ask you), should -we flee for succour, but unto Him whom, by our sins, we have justly -displeased? O, sir, is it not possible to give any check to these overflowings -of ungodliness? to the open, flagrant wickedness, the drunkenness -and profaneness, which so abound, even in our streets? I just take leave<span class="pagenum" id="Page_492">[Pg 492]</span> -to suggest this. May the God whom you serve direct you in this, and all -things! This is the daily prayer of, sir,</p> - -<p class="psig"> -“Your obedient servant, for Christ’s sake,<br /> -“<span class="smcap">John Wesley</span>.”<br /> -</p> -</div> - -<p>This was written on September 21, on which day arrived -the news of General Cope’s disastrous defeat at Preston Pans. -Newcastle was seized with panic. Many of the opulent of -the inhabitants fled with the utmost precipitation, taking -their most valuable effects with them. Wesley writes:—</p> - -<div class="blockquote"> - -<p>“September 22.—The walls are mounted with cannon, and all things -prepared for sustaining an assault. Our poor neighbours, on either hand, -are busy in removing their goods. And most of the best houses in our -street are left without either furniture or inhabitants. Those within the -walls are almost equally busy in carrying away their money and their -goods; and more and more of the gentry every hour ride southward as -fast as they can. At eight, I preached at Gateshead, in a broad part of -the street, near the popish chapel, on the wisdom of God in governing the -world.”</p> -</div> - -<p>Meanwhile, part of the Northumberland militia entered the -town, namely, about four hundred horse, and above two -hundred foot,<a id="FNanchor_574" href="#Footnote_574" class="fnanchor">[574]</a> all well armed, and headed by the county -gentlemen. Still the alarms continued, and the storm seemed -nearer every day. “Many,” says Wesley, “wondered we would -still stay without the walls; others told us, we must remove -quickly; for if the cannon began to play from the top of the -gates, they would beat all the house about our ears. This -made me look how the cannon on the gates were planted; -and I could not but adore the providence of God, for it was -obvious—(1) they were all planted in such a manner, that -no shot could touch our house; (2) the cannon on Newgate -so secured us on one side, and those upon Pilgrim Street gate -on the other, that none could come near our house, either -way, without being torn in pieces.”</p> - -<p>Amid the most terrible alarms, Wesley continued preaching -in Newcastle, and visiting the country societies round about. -On October 8 he wrote the following characteristic letter to -General Husk:—</p> - -<div class="blockquote"> - -<p>“A surly man came to me this evening, as he said, from you. He -would not deign to come upstairs to me, nor so much as into the house;<span class="pagenum" id="Page_493">[Pg 493]</span> -but stood in the yard till I came, and then obliged me to go with him into -the street, where he said, ‘You must pull down the battlements of your -house, or to-morrow the general will pull them down for you.’</p> - -<p>“Sir, to me this is nothing. But I humbly conceive it would not be -proper for this man, whoever he is, to behave in such a manner to -any other of his majesty’s subjects, at so critical a time as this.</p> - -<p>“I am ready, if it may be for his majesty’s service, to pull not only the -battlements, but the house down; or to give up any part of it, or the -whole, into your excellency’s hands.”</p> -</div> - -<p>Besides the troops already mentioned, the town had been -reinforced by the entrance of six hundred Dutch soldiers, -belonging to the regiment of General de la Rocque; and -gentlemen volunteers had become expert in military exercise, -especially the company with red and pink cockades. All -persons residing outside the walls were ordered to take their -ladders to the town’s yard, and their firearms to the mayor; -and no person was to fire a gun at night under pain of imprisonment. -Two hundred cannon were planted on the town -walls; and the water gates on the quay side were all built up -with gun holes in them.<a id="FNanchor_575" href="#Footnote_575" class="fnanchor">[575]</a></p> - -<p>Wesley, supposing the danger was over for the present, -started off, on October 9, on a short tour to Epworth, leaving -John Trembath to supply his place. At Ferrybridge he -was conducted to General Wentworth, who read all the letters -he had about him. At Doncaster, where he slept, or rather -wished to sleep, he was surrounded by drunken, cursing, -swearing soldiers. At Epworth, he had, for once, the satisfaction -of hearing Mr. Romley preach “an earnest, affectionate -sermon”; while he himself strongly exhorted the society -to “fear God, and honour the king.” He then returned -to Newcastle, by way of Sheffield, Birstal, Leeds, and -Osmotherley, arriving on October 22, after an absence of -thirteen days.</p> - -<p>Within a week, the right honourable Fieldmarshal Wade, -and Prince Maurice of Nassau, arrived with about nine -thousand Dutch and English soldiers, which, when added -to General St. George’s dragoons, General Sinclair’s Royal -Scots, and other troops, made about fifteen thousand men, all -encamped upon Newcastle moor.<a id="FNanchor_576" href="#Footnote_576" class="fnanchor">[576]</a> With such an influx,<span class="pagenum" id="Page_494">[Pg 494]</span> -no wonder that wickedness abounded. Wesley was horrified, -and on October 26 sent to Mr. Ridley, the mayor, the following -letter:—</p> - -<div class="blockquote"> - -<p>“<span class="smcap">Sir</span>,—The fear of God, the love of my country, and the regard I have -for his majesty King George, constrain me to write a few plain words to -one who is no stranger to these principles of action.</p> - -<p>“My soul has been pained day by day, even in walking the streets of -Newcastle, at the senseless, shameless wickedness, the ignorant profaneness, -of the poor men to whom our lives are entrusted. The continual -cursing and swearing, the wanton blasphemy of the soldiers in general, -must needs be a torture to the sober ear, whether of a Christian or an -honest infidel. Can any that either fear God, or love their neighbour, -hear this without concern? especially if they consider the interest of -our country, as well as of these unhappy men themselves. For can it be -expected, that God should be on their side who are daily affronting Him -to His face? And if God be not on their side, how little will either their -number, or courage, or strength avail?</p> - -<p>“Is there no man that careth for these souls? Doubtless there are -some who ought so to do. But many of these, if I am rightly informed, -receive large pay, and do just nothing.</p> - -<p>“I would to God it were in my power, in any degree, to supply their -lack of service. I am ready to do what in me lies, to call these poor -sinners to repentance, once or twice a day (while I remain in these parts), -at any hour, or at any place. And I desire no pay at all for doing this; -unless what my Lord shall give at His appearing.</p> - -<p>“If it be objected (from our heathenish poet), ‘this conscience will -make cowards of us all,’ I answer, let us judge by matter of fact. Let -either friends or enemies speak. Did those who feared God behave -as cowards at Fontenoy? Did John Haime, the dragoon, betray any -cowardice, before or after his horse sunk under him? Or did William -Clements, when he received the first ball in his left, and the second in his -right arm? Or John Evans, when the cannon ball took off both his legs? -Did he not call all about him, as long as he could speak, to praise and -fear God, and honour the king? as one who feared nothing, but lest -his last breath should be spent in vain.</p> - -<p>“If it were objected, that I should only fill their heads with peculiar -whims and notions; that might easily be known. Only let the officers -hear with their own ears; and they may judge whether I do not preach -the plain principles of manly, rational religion.</p> - -<p>“Having myself no knowledge of the general, I took the liberty to make -this offer to you. I have no interest herein; but I should rejoice to serve, -as I am able, my king and country. If it be judged, that this will be of -no real service, let the proposal die, and be forgotten. But I beg you, sir, -to believe, that I have the same glorious cause, for which you have shown -so becoming a zeal, earnestly at heart; and that therefore, I am, with -warm respect, sir,—</p> - -<p class="psig"> -Your most obedient servant,<br /> -“<span class="smcap">John Wesley</span>.”<br /> -</p> -</div> - -<p><span class="pagenum" id="Page_495">[Pg 495]</span></p> - -<p>The mayor sent a message, to the effect that he would -communicate the proposal to the general. We are not told -whether the general gave his consent or not; but, five days -afterwards, we find Wesley, in the midst of this huge -encampment, preaching from, “Ho, every one that thirsteth, -come ye to the waters!” “None,” says he, “attempted to -make the least disturbance, from the beginning to the end. -Yet I could not reach their hearts. The words of a scholar -did not affect them, like those of a dragoon or a grenadier.”</p> - -<p>In such circumstances, Wesley honestly acknowledges, that -a layman, like John Haime, the brave dragoon, would have -been more effective than himself. This, however, did not discourage -him. The day following, he preached to the troops -again. On this occasion, a lieutenant endeavoured to raise -disturbance; but, when Wesley had finished, tried to make -amends, by telling the soldiers that all that had been said -was very good.</p> - -<p>The next day, Saturday, November 2, his text was, “The -Scripture hath concluded all under sin, that the promise might -be given to them that believe;” and he now began to see -some fruit of his labour. On the Sunday, the camp was again -his cathedral. Abundance of people flocked together, horse -and foot, rich and poor, to whom he declared, “There is no -difference; for all have sinned, and come short of the glory of -God.” He had long laid aside the German tongue, but, -seeing a number of Germans standing disconsolate at the -skirts of the congregation, he also addressed them, the poor -troopers drinking in every word.</p> - -<p>This terminated his labours in the camp on Newcastle -moor. The next day he set out for London, and spoiled the -Guy Fawkes holiday in Leeds, by informing the magistrates -that he had met several expresses, sent to countermand the -march of the army into Scotland; and that the rebels had -passed the Tweed, and were marching southward. The hurry -in the streets was quashed; bonfires were abandoned; and -guns, squibs, and crackers were no longer the playthings of -the uproarious crowd. Wesley proceeded on his journey, -finding watchmen standing, with great solemnity, at the end -of almost every village through which he passed. On entering -Wednesbury, after it was dark, he was bogged in a quag<span class="pagenum" id="Page_496">[Pg 496]</span>mire; -the people came with candles; and, getting out, and -leaving them to disengage his horse, he hastened to Francis -Ward’s, and, bedaubed with mire, at once commenced preaching. -On the 13th of November he arrived safe in London, -where he spent the rest of the year, in preaching, and finishing -his “Farther Appeal.” He gave away some thousands of -tracts among the common people; and his example was immediately -copied by others. The lord mayor ordered a large -quantity of papers, dissuading from cursing and swearing, to -be printed, and distributed to the trainbands; and on -December 18, “An Earnest Exhortation to Repentance” was -given at all the church doors in London, to every person who -came out, and a copy left at the house of every householder -who happened to be absent. “I doubt not,” says Wesley, -“but God gave a blessing therewith.”</p> - -<p>Wesley’s old friend and brother-in-law, Westley Hall, was -already a waverer; and, at the end of 1745, wrote a long -letter, urging the two Wesleys to renounce the Church of -England. Wesley’s reply is too long for insertion here; but -it contains, besides other facts, some startling high church -principles, which are well worth noting. He writes:—</p> - -<div class="blockquote"> - -<p>“We believe it would not be right for us to administer either baptism -or the Lord’s supper, unless we had a commission so to do from those -bishops whom we apprehend to be in a succession from the apostles.”</p> - -<p>“We believe there is, and always was, in every Christian church -(whether dependent on the bishop of Rome or not), an outward priesthood, -ordained by Jesus Christ, and an outward sacrifice offered therein, by men -authorised to act as ambassadors of Christ, and stewards of the mysteries -of God.”</p> - -<p>“We believe that the threefold order of ministers is not only authorised -by its apostolical institution, but also by the written word.”</p> -</div> - -<p>We must take Wesley as we find him; but is it not surprising -to see him still tenaciously clinging, even in phraseology, -to the doctrine of apostolical succession, and the offering -of an <i>outward sacrifice</i> in the church, by an outward -priesthood? He proceeds:—</p> - -<div class="blockquote"> - -<p>“We allow, that many of the laws, customs, and practices of the ecclesiastical -courts are really indefensible; but we no more look upon these -filthy abuses, which adhere to our Church, as part of the building, than -we look upon any filth which may adhere to the walls of Westminster -Abbey as a part of that structure.”</p> -</div> - -<p><span class="pagenum" id="Page_497">[Pg 497]</span></p> - -<div class="blockquote"> - -<p>“We will obey all the laws of that Church (such as we allow the rubrics -to be, but not the customs of the ecclesiastical courts), so far as we can -with a safe conscience; and, with the same restriction, we will obey the -bishops, as executors of those laws; but their bare will, distinct from -those laws, we do not profess to obey at all.”</p> - -<p>“Field preaching is contrary to no law which we profess to obey; nor -are we clear, that the allowing lay preachers is contrary to any such law. -But if it is, this is one of the exempt cases; one wherein we cannot obey -with a safe conscience.”</p> -</div> - -<p>We have here a key to much in Wesley’s remarkable -career. His doctrine of apostolical succession was a figment. -His language concerning Church of England <i>priests</i> still offering -an <i>outward sacrifice</i> savoured of the popish doctrine which -all true Protestants reject, though, as will shortly be shown, -the view he held was different from what his words express. -His belief in the “threefold order of ministers” was changed -a few weeks afterwards. Field preaching and the employment -of lay preachers had much to do with making Methodism; -and, without a continuance of these, Methodism will not maintain -its power and its position.</p> - -<p>Wesley’s conference, in 1745, commenced at Bristol, on the -1st of August, and was continued for five days following. Besides -the two Wesleys, there was but one clergyman, Mr. -Hodges, present. There were six itinerants: Thomas -Richards, Samuel Larwood, Thomas Meyrick, Richard Moss, -John Slocomb, and Herbert Jenkins; and also one gentleman, -who was not a preacher at all, Marmaduke Gwynne, -afterwards the father-in-law of Wesley’s brother Charles.</p> - -<p>At the opening of the conference a principle was adopted, -which ought to be practised in all similar assemblies, namely, -that every one might speak freely whatever was in his heart, -and that no one should be checked, either by word or look, -even though what he was saying was entirely wrong.<a id="FNanchor_577" href="#Footnote_577" class="fnanchor">[577]</a> In an -assembly of equals, met for purposes of deliberation and -counsel, free speech like this is indispensable to satisfactory -results.</p> - -<p>During the first day of conference, the doctrine of justification -was reviewed; and it was agreed, that, while faith -in Christ is the sole condition of justification, repentance,<span class="pagenum" id="Page_498">[Pg 498]</span> -that is, conviction of sin, must go before faith, and (supposing -there be opportunity for them) fruits, or works meet for repentance, -also.</p> - -<p>On the second day, the Conference discussed the doctrines -of assurance, of works done before justification, and of obedience. -It was agreed neither to discourage nor encourage -dreams, though it was admitted, that, by such means, saving -faith is often given. On the subject of sanctification, it was -laid down, that inward sanctification begins in the moment -we are justified; that, from that time, the believer gradually -dies to sin, and grows in grace; and that the seed of all sin -remains in him, till he is sanctified throughout, in spirit, soul, -and body. This entire sanctification is not ordinarily given -till a little before death; but we ought to expect it sooner; -for, though the generality of believers are not sanctified -till near death, and though few of those to whom St. -Paul wrote his epistles were so at the time he wrote, and -though he himself was not sanctified at the time of writing -his former epistles, this does not prove that we may not be -sanctified to-day. It was further agreed, that sanctification -should scarcely be preached at all to those who were not -pressing forward; and when it was, it should always be -by way of promise,—by drawing, rather than by driving. -And, further, it was determined, that the <i>general</i> means -which God has ordained for our receiving His sanctifying -grace are keeping all His commandments, denying -ourselves, and taking up our cross daily; and, that the -<i>particular</i> are prayer, searching the Scriptures, communicating, -and fasting.</p> - -<p>The Methodist reader will find something here hardly in -harmony with the decisions of the previous Conference, and -with Wesley’s subsequent teaching. Twenty years after this, -in answer to the question, “What shall we do, that this work -of God may be wrought in us?” Wesley said:—</p> - -<div class="blockquote"> - -<p>“In this, as in all other instances, ‘by grace we are saved through -faith,’ Sanctification too is ‘not of works, lest any man should boast,’ -‘It is the gift of God,’ and is to be received by plain, simple faith. Suppose -you are now labouring to abstain from all appearance of evil, zealous -of good works, and walking diligently and carefully in all the ordinances -of God; there is then only one point remaining: the voice of God to -your soul is, ‘Believe, and be saved,’ First, believe that God has <i>pro<span class="pagenum" id="Page_499">[Pg 499]</span>mised</i> -to save you from all sin, and to fill you with all holiness. Secondly, -believe that He is <i>able</i> thus to save to the uttermost all that come unto -God through Him. Thirdly, believe that He is <i>willing</i> as well as able. -Fourthly, believe that He is not only able, but willing to do it <i>now</i>! Not -when you come to die, not at any distant time, not to-morrow, but to-day. -He will then enable you to believe, <i>it is done</i>, according to His word; and -then ‘patience shall have its perfect work, that ye may be perfect and -entire, wanting nothing.’”<a id="FNanchor_578" href="#Footnote_578" class="fnanchor">[578]</a></p> -</div> - -<p>At the third day’s session, the Conference debated points -of church government. The question was asked, “Is episcopal, -presbyterian, or independent church government most -agreeable to reason?” The answer given was, that each is a -development of the other. A preacher preaches, and forms -an <i>independent</i> congregation; he then forms another and -another in the immediate vicinity of the first; this obliges -him to appoint <i>deacons</i>, who look on the first pastor as their -common father; and as these congregations increase, and as -their <i>deacons</i> grow in years and grace, they need other subordinate -deacons, or helpers; in respect of whom they are -called <i>presbyters</i>, or elders; as their father in the Lord may -be called the <i>bishop</i>, or overseer of them all. To say the least, -this solution is ingenious.</p> - -<p>With reference to Wesley’s assistants, fourteen in number, -it was resolved, that they had nothing to do but to save souls; -and that, in prosecuting this, they should, besides preaching -every morning and every night, spend from six o’clock till -twelve every day in reading, writing, and prayer; from twelve -to five in visiting; and from five to six in private communion -with God.</p> - -<p>It was also determined what books should constitute the -libraries for Wesley’s own use, at London, Bristol, and Newcastle,—namely, -eleven on divinity; four on physic; two on -natural philosophy; one (Whiston) on astronomy; one (the -Universal) on history; two (Spenser and Milton) in poetry; -sixteen in Latin; twelve in Greek; and one (Buxtorf’s Bible) -in Hebrew.</p> - -<p>While Wesley was thus conferring with his lay itinerants, -he was, unconsciously, corresponding with a man, who soon -became the highest dignitary in the Established Church.</p> - -<p><span class="pagenum" id="Page_500">[Pg 500]</span></p> - -<p>Thomas Secker was six years the senior of Wesley. His -father was a Dissenter, and he himself was designed for the -Dissenting ministry. Scruples of conscience prevented this, -and young Secker resolved to qualify himself for the practice -of physic. At Leyden, he took the degree of M.D.; but, on -returning to England, in 1721, he entered himself a gentleman -commoner at Exeter College, Oxford; and, in the year following, -was ordained a deacon of the Church of England. In -1724, he became rector of the valuable living of Houghton-le-spring; -and, in 1725, married Bishop Benson’s sister. In -1733, he obtained the rectory of St. James’s; and, the year -after, was raised to the see of Bristol. In 1737, he was translated -to the diocese of Oxford; and, in 1758, was advanced -to the primacy.</p> - -<p>In the month of May, 1745, this distinguished man commenced -a long, temperate, and able correspondence with -Wesley, under the <i>alias</i> of John Smith. The correspondence -was continued for nearly three years, and was first published -by Mr. Moore, in his Life of Wesley, in 1825. Space forbids -even an epitome of these able letters. They are full of -interest, intelligence, and piety; and do honour to the head -and heart of both the archbishop and the clerical itinerant.</p> - -<p>The only thing which remains, before leaving the year 1745, -is to notice Wesley’s publications. His answer to Church; -his Dialogues on Antinomianism; and his Short View of the -Difference between the Moravians and himself, have been -already mentioned. The rest were partly original, and partly -abridgments from the works of others.</p> - -<p>1. “Thoughts concerning the present Revival of Religion -in New England. By Jonathan Edwards. Abridged by John -Wesley.” 12mo, 124 pages. This deeply interesting work was -first published at Boston, in America, in a volume of more -than two hundred pages, and has been referred to already in -a previous chapter of the present book.</p> - -<p>2. “An Extract of Mr. Richard Baxter’s Aphorisms on -Justification.” 12mo, 36 pages. The pamphlet is divided into -forty-five propositions, and, like all Baxter’s works, is full of -Scripture truth, and well worth reading.</p> - -<p>3. “Hymns on the Lord’s Supper; by John and Charles -Wesley. With a preface concerning the Christian Sacrament<span class="pagenum" id="Page_501">[Pg 501]</span> -and Sacrifice. Extracted from Dr. Brevint. By John Wesley.” -12mo, 166 pages. The hymns are a hundred and sixty-six in -number, and are distinguished by great variety of thought -and language. Several of the best are published in the -Methodist Hymn-book. An extract from Brevint, which, by -publishing, Wesley made his own, will help to explain his -meaning in the objectionable phraseology he employed in his -letter to Westley Hall.</p> - -<div class="blockquote"> - -<p>“The Lord’s supper was chiefly ordained for a sacrament:—1. To <i>represent</i> -the sufferings of Christ which are <i>past</i>, whereof it is a <i>memorial</i>. -2. To <i>convey</i> the first fruits of these sufferings, in <i>present graces</i>, whereof -it is a <i>means</i>. 3. To <i>assure</i> us of <i>glory to come</i>, whereof it is an infallible -<i>pledge</i>.”</p> - -<p>“The sacrifice, which by a <i>real</i> oblation was not to be offered more -than once, is, by a devout and thankful commemoration, to be offered up -every day. The <i>sacrifice</i> in itself can never be repeated. Nevertheless, -this sacrament, by our remembrance, becomes a <i>kind of sacrifice</i>, whereby -we present before God the Father that precious oblation of His Son once -offered. To <i>men</i>, the holy communion is a <i>sacred table</i>, where God’s -minister is ordered to represent, from God his Master, the passion of His -dear Son, as still fresh, and still powerful for their eternal salvation. And -to <i>God</i>, it is an <i>altar</i>, whereon men mystically present to Him the same -sacrifice, as still bleeding and sueing for mercy.”</p> -</div> - -<p>The remainder of Wesley’s publications, in 1745, were -original: namely:—</p> - -<p>1. “An Earnest Persuasive to keep the Sabbath holy.” -Four pages, 12mo. This was afterwards reprinted as “A -Word to a Sabbath-breaker.”</p> - -<p>Sabbath breaking, in the days of Wesley, was one of the -crying sins of England. “How many are they,” he wrote, “in -every city, as well as in this, who profane the sabbath with a -high hand! How many in this, that openly defy God and -the king, that break the laws, both Divine and human, by -working at their trade, delivering their goods, receiving their -pay, or following their ordinary business, in one branch or -another, and ‘wiping their mouths and saying, I do no evil!’ -How many buy and sell on the day of the Lord, even in the -open streets of this city? How many open, or (with some -modesty) half open their shops? even when they have not the -pretence of perishable goods; without any pretence at all: -money is their god, and gain their godliness. What also are<span class="pagenum" id="Page_502">[Pg 502]</span> -all these droves in the skirts of the town, that well-nigh cover -the face of the earth? till they drop one after another into the -numerous receptacles prepared for them in every corner. -They drink in iniquity like water. A whole army joins -together, and, with one consent, in the face of the sun, runs -upon the thick bosses of God’s buckler.”<a id="FNanchor_579" href="#Footnote_579" class="fnanchor">[579]</a></p> - -<p>This, written in 1745, is too true a picture of the state of -things at the present day. Wesley regarded national depravity -as turning chiefly on the two hinges of sabbath profanation, -and the neglect of the education of children. Till some way -was found of stopping these great inlets of wickedness, he had -no hope of a general reformation. “The religious observance -of the sabbath,” he writes, “is the best preservative of virtue -and religion, and the neglect and profanation of it is the -greatest inlet to vice and wickedness.”<a id="FNanchor_580" href="#Footnote_580" class="fnanchor">[580]</a> Holding such views, -no wonder that he published the pointed, pithy tract to -which we are now adverting.</p> - -<p>2. “Swear not at all, saith the Lord God of Heaven and -Earth.” Four pages, 12mo. This also was reprinted as “A -Word to a Swearer.” Like all Wesley’s tracts, it is a model -well worthy of imitation. Profane swearing was another -of the senseless, stupid, shameless sins of the period in which -Wesley lived. In another of his publications, issued in 1745, -he asks: “In what city or town, in what market or exchange, -in what street or place of public resort, is not the name of -God taken in vain, day by day? From the noble to the -peasant, who fails to call upon God in this, if in no other way? -Whither can you turn, where can you go, without hearing -some praying to God for damnation, either on his neighbour -or himself? cursing those, without either fear or remorse, -whom Christ hath bought to inherit a blessing!”<a id="FNanchor_581" href="#Footnote_581" class="fnanchor">[581]</a></p> - -<p>3. “A Word in Season; or, Advice to an Englishman.” -Twelve pages, 12mo. This was published at the beginning of -the rebellion, and shows what would be the dreadful results if -the Pretender should become king of England by conquest. -Popery would be established, and property would be confiscated. -“Who can doubt,” he asks, “but one who should<span class="pagenum" id="Page_503">[Pg 503]</span> -conquer England, by the assistance of France, would copy -after the French rules of government?” He continues:—</p> - -<div class="blockquote"> - -<p>“How dreadful then is the condition wherein we stand! On the very -brink of utter destruction! But why are we thus? I am afraid the -answer is too plain, to every considerate man. Because of our sins; -because we have well-nigh filled up the measure of our iniquities. For -what wickedness is there under heaven, which is not found among us -at this day? Not to insist on sabbath breaking, thefts, cheating, fraud, -extortion, violence, oppression, lying, robberies, sodomies and murders, -which with a thousand unnamed villainies are common to us and our -neighbour Christians of Holland, France, and Germany,—what a plentiful -harvest we have of wickedness almost peculiar to ourselves! For who -can <i>vie with us</i> in the direction of courts of <i>justice</i>? In the management -of public <i>charities</i>? Or in the <i>accomplished</i>, barefaced wickedness, -which so abounds in our <i>prisons</i>, and <i>fleets</i>, and <i>armies</i>? Who in <i>Europe</i> -can compare with the <i>sloth</i>, <i>laziness</i>, <i>luxury</i>, and <i>effeminacy</i> of the -<i>English gentry</i>? Or with the <i>drunkenness</i>, and stupid, senseless <i>cursing</i> -and <i>swearing</i>, which are daily seen and heard in our streets? Add to all -these that open and professed <i>Deism</i> and <i>rejection</i> of the gospel,—that -<i>public</i>, <i>avowed</i> apostasy from the Christian faith, which reigns among the -rich and great, and hath spread from <i>them</i> to <i>all</i> ranks and orders of men, -and made us a people fitted for the <i>destroyer of the gentiles</i>.”</p> -</div> - -<p>This, under the circumstances then existing, was bold -writing; but Wesley was a bold man, and never shunned -what he conceived to be his duty because it was difficult and -dangerous.</p> - -<p>4. “A Word to a Drunkard.” Four pages, 12mo. The -following are the opening sentences:—</p> - -<div class="blockquote"> - -<p>“Are <i>you</i> a man? God made you a <i>man</i>; but you make yourself -a <i>beast</i>. Wherein does a <i>man</i> differ from a <i>beast</i>? Is it not chiefly -in <i>reason and understanding</i>? But you throw away what <i>reason</i> you -have. You strip yourself of your <i>understanding</i>. You do all you can to -make yourself a mere <i>beast</i>; not a fool, not a madman only; but a -<i>swine</i>, a poor filthy swine. Go and wallow with them in the mire! Go, -drink on, till thy nakedness be uncovered, and shameful spewing be on -thy glory! O how honourable is a <i>beast</i> of God’s making, compared to -one who makes himself a <i>beast</i>! But that is not all. You make yourself -a <i>devil</i>. You stir up all the devilish tempers that are in you, and gain -others which perhaps were not in you. You cause the fire of anger, -or malice, or lust to burn seven times hotter than before.”</p> -</div> - -<p>5. It was also about this period, that Wesley wrote and -published his small tract (12mo, four pages), entitled, “A -Word to an Unhappy Woman.”</p> - -<p>6. “Advice to the People called Methodists.” Twelve pages,<span class="pagenum" id="Page_504">[Pg 504]</span> -12mo. The advices are five in number:—1. To consider, with -deep and frequent attention, the peculiar circumstances in -which they stood; for their name, their principles, and their -strictness of life were <i>new</i>. They were <i>newly united</i> together,—a -poor, low, and insignificant people,—most even of their -teachers being quite unlearned men. 2. Not to imagine that -they could avoid giving offence. 3. To consider deeply with -themselves, is the God whom we serve able to deliver us? -4. To be true to their principles. 5. Not to talk much of -what they suffered.</p> - -<p>7. Wesley’s last and most important publication was, “A -Farther Appeal to men of Reason and Religion.” 12mo, 106 -pages.</p> - -<p>First of all, he gives a summary of the doctrines he teaches. -He then proceeds to meet the objection, that justification -by faith alone is not a scriptural doctrine, nor the doctrine -of the Church of England. He next replies to the accusations -of the Bishop of London, in his pamphlet, entitled, -“Observations upon the Conduct and Behaviour of the -Methodists,” which had been sent to every clergyman in the -London diocese. Whitefield had already published an answer -to this episcopal production, in two letters, addressed “to -the right reverend the Bishop of London, and the other -right reverend the bishops concerned in the publication -thereof;” and now Wesley undertakes the same formidable -task,—David against Goliath,—an outcast priest against a -whole bench of bishops. Wesley dissects the prelate’s -pamphlet, and, with a master’s brevity, refutes it bit by bit. -He then replies to a similar production, which has been already -noticed, “The Notions of the Methodists Disproved;” -and after that proceeds to answer the “charge,” lately published -by the Lord Bishop of Lichfield and Coventry, Dr. -Smalbroke, a man of some ability, but not over skilled in -logic, who, in one of his best productions, “A Vindication of -our Saviour’s Miracles,” showed his weakness by calculating -the precise number of devils in the herd of Gadarenish swine. -Wesley writes:—</p> - -<div class="blockquote"> - -<p>“I conceive, not only, that your lordship has <i>proved</i> nothing hitherto; -but that, strictly speaking, you have not <i>attempted to prove</i> anything, -having <i>taken for granted</i> whatever came in your way. What is become<span class="pagenum" id="Page_505">[Pg 505]</span> -of your demonstration? Leave it to the carmen and porters, its just -proprietors; to the zealous apple-women, that cry after me in the street, -‘This is he that rails at the <i>Whole Dutyful</i> of man.’ But let every -one that pretends to learning or reason be ashamed to mention it any -more. O my lord, whom have you represented as rank, dreaming enthusiasts? -as either deluded or designing men? Not only Bishop Pearson, -a man hitherto accounted both sound in heart, and of good understanding; -but likewise Archbishop Cranmer, Bishop Ridley, Bishop Latimer, -Bishop Hooper; and all the venerable compilers of our liturgy and -homilies: all the members of both the houses of convocation, by whom -they were revised and approved: yea, King Edward, and all his lords -and commons together, by whose authority they were established! -And, with these <i>modern enthusiasts</i>, Origen, Chrysostom, and Athanasius -are comprehended in the same censure.”</p> -</div> - -<p>Wesley’s object in this important treatise may be gathered -from its concluding paragraph:—</p> - -<div class="blockquote"> - -<p>“I have now answered most of the current objections, particularly such -as have appeared of weight to religious or reasonable men. I have endeavoured -to show, first, that the <i>doctrines</i> I teach are no other than the -great truths of the gospel. Secondly, that though I teach them not as I -<i>would</i>, but as I <i>can</i>, yet it is in a <i>manner</i> not contrary to law. And -thirdly, that the <i>effects</i> of thus preaching the gospel have not been such -as was weakly or wickedly reported,—these reports being mere artifices of -the devil, to hinder the work of God.”</p> -</div> - -<p>Up to the present, most of Wesley’s publications were small -and cheap; but they had an immense circulation, and not -only paid expenses, but left a profit. In a sermon, written in -the year 1780, he naively remarks: “Two-and-forty years ago, -having a desire to furnish poor people with cheaper, shorter, -and plainer books, than any I had seen, I wrote many small -tracts, generally a penny apiece; and afterwards several -larger. Some of these had such a sale as I never thought of; -and, by this means, I unawares became rich. But I never -desired or endeavoured after it. And now that it is come -upon me unawares, I lay up no treasures upon earth; I lay -up nothing at all. I cannot help leaving my books behind -me whenever God calls me hence; but, in every other respect, -my own hands will be my executors.”<a id="FNanchor_582" href="#Footnote_582" class="fnanchor">[582]</a></p> -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> -<p><span class="pagenum" id="Page_506">[Pg 506]</span></p> - -<h3 class="nobreak" id="y1746">1746.</h3> -</div> - - -<div class="sidenote">1746<br /> - -Age 43</div> - -<p class="drop-cap">WHITEFIELD and his wife spent the whole of the -year 1746 in America. “I love,” said he, “to range -in the American woods, and sometimes think I shall never -return to England any more.”<a id="FNanchor_583" href="#Footnote_583" class="fnanchor">[583]</a> Writing to Wesley, in October, -he remarks:—</p> - -<div class="blockquote"> - -<p>“The regard I have always had for you and your brother, is still as great -as ever; and I trust we shall give this and future ages an example of true -Christian love abiding, notwithstanding difference in judgment. Why our -Lord has permitted us to differ as to some points of doctrine, will be discovered -at the last day. I have had the pleasure of reading the continuance -of your Appeal; and pray, that God would prosper every labour of your pen -and lip. I find that antinomianism has been springing up in many places. -I bless God, you have made a stand against it. If you ask, how it is with -me, I answer, happy in Jesus, the Lord my righteousness. If you ask, what -I am doing,—ranging and hunting in the American woods after poor -sinners. If you ask, with what success,—my labours were never more -acceptable; and the door, for fifteen hundred miles together, is quite -open for preaching the everlasting gospel. In Maryland and Virginia, -people fly to hear the word like doves to the windows. Congregations -are large, and the work is going on, just as it began and went on in -England. Notwithstanding the declining state of Georgia, the orphan -house is in a better situation than ever; and, in a year or two, I trust it -will support itself. Several of the great and rich favour the Redeemer’s -cause, and many of my professed enemies are made to be at peace with -me. O reverend and dear, and very dear sir, be pleased to continue to -pray for me, your most affectionate, though unworthy, younger brother -and servant in Jesus Christ,</p> - -<p class="psig">“<span class="smcap">George Whitefield</span>.”<a id="FNanchor_584" href="#Footnote_584" class="fnanchor">[584]</a></p> -</div> - -<p>Charles Wesley spent more than four months in London -and its vicinity; about six in Bristol, in Cornwall, and in the -west of England; and the last weeks of the year in a tour to -Yorkshire and Newcastle. Like a flaming seraph, his soul -glowed with sacred love and music; and no toil, danger, or<span class="pagenum" id="Page_507">[Pg 507]</span> -persecution was too great to be encountered for his Saviour. -In Cornwall, it was rumoured, that he had brought the Pretender -with him; and the famous Mr. Eustick came with a -warrant to apprehend him: but, as usual, at the last moment, -Eustick’s courage failed him. At Shoreham, as soon as he -commenced the service, the wild rabble “began roaring, -stamping, blaspheming, ringing the bells, and turning the -church into a bear garden.” At Hexham, while preaching in -a cockpit, Squire Roberts did his utmost to raise a mob; and -two butlers, in the employ of two magistrates, brought their -cocks, and set them fighting. In the midst of all, Charles -was jubilant, and expressed the gratitude of his heart in the -following thanksgiving:—</p> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent8">“All thanks be to God,</div> - <div class="verse indent8">Who scatters abroad,</div> - <div class="verse indent8">Throughout every place,</div> - <div class="verse indent0">By the least of His servants, His savour of grace:</div> - <div class="verse indent8">Who the victory gave,</div> - <div class="verse indent8">The praise let Him have,</div> - <div class="verse indent8">For the work He hath done;</div> - <div class="verse indent0">All honour and glory to Jesus alone!”<a id="FNanchor_585" href="#Footnote_585" class="fnanchor">[585]</a></div> - </div> -</div> -</div> - -<p>Equal zeal and heroism characterized Wesley’s helpers. -At Nottingham, the mob surrounded the meeting-house, and -threatened to pull it down. John Nelson was seized by -the constable for creating the riot, and was taken to an -alderman, the crowd following him with curses and huzzas. -The alderman asked his name, and said: “I wonder you -cannot stay at home; you see the mob won’t suffer you to -preach in Nottingham.” John replied, that he was not aware -that Nottingham was governed by a mob, most towns being -governed by the magistrates; and then proceeded “to set -life and death before him.” “Don’t preach here,” said the -alderman; while the constable began to be uneasy, and asked -how he was to dispose of his prisoner. “Take him to your -house,” quoth the alderman. The constable desired to be -excused; and, at length, was directed to conduct Nelson -back to the place from which he had brought him, and to be -careful he was not injured. “So,” says honest John, “he<span class="pagenum" id="Page_508">[Pg 508]</span> -brought me to our brethren again; and left us to give thanks -to God for all His mercies.”</p> - -<p>Wesley began the year 1746 by preaching in London at -four o’clock in the morning, a thing not often done by his -successors.</p> - -<p>On January 20, he set out for Bristol, and on the road -read a book which greatly moulded his future character and -course. Lord King was the son of a grocer at Exeter, and -the nephew of the celebrated Locke, who left him half his -library. At the age of twenty-two, in 1691, he published, -“An Inquiry into the Constitution, Discipline, Unity, and -Worship of the Primitive Church, that flourished three -hundred years after Christ; faithfully collected out of the -extant writings of those ages.” King was a rigid Dissenter; -and the chief object of his learned work was to prepare the -way for that comprehension of the Dissenters within the -pale of the Established Church, which the Revolution of 1688 -was supposed likely to accomplish. After this, he rose to be -Lord High Chancellor of England, and died in 1734, leaving -behind him a character of great virtue and humanity, and -of steady attachment to civil and religious liberty.</p> - -<p>The above book by Lord King was Wesley’s companion on -his way to Bristol; and, after reading it, he wrote: “In -spite of the vehement prejudice of my education, I was ready -to believe that this was a fair and impartial draught; but, -if so, it would follow, that bishops and presbyters are -essentially of one order, and that, originally, every Christian -congregation was a church independent of all others.”</p> - -<p>Thus, notwithstanding his strong affection for the Church -of England, we find Wesley, almost at the commencement -of his Methodist career, entertaining doubts respecting its -ecclesiastical polity. The recorded decisions of the Conference -of 1745 plainly show, that he regarded his preachers -as deacons, and presbyters, and thought himself a scriptural -bishop. Lord King’s researches served to confirm these -sentiments. In the minutes of the conference held a year -after this (1747), we find the following questions and -answers:—</p> - -<div class="blockquote"> - -<p>“<i>Q.</i> Does a church in the New Testament always mean a single -congregation?</p> -</div> - -<p><span class="pagenum" id="Page_509">[Pg 509]</span></p> - -<div class="blockquote"> - -<p>“<i>A.</i> We believe it does. We do not recollect any instance to the -contrary.</p> - -<p>“<i>Q.</i> What instance or ground is there then in the New Testament for -a <i>national</i> church?</p> - -<p>“<i>A.</i> We know none at all. We apprehend it to be a merely political -institution.</p> - -<p>“<i>Q.</i> Are the three orders of bishops, priests, and deacons plainly -described in the New Testament?</p> - -<p>“<i>A.</i> We think they are; and believe they generally obtained in -the churches of the apostolic age.</p> - -<p>“<i>Q.</i> But are you assured, that God designed the same plan should -obtain in all churches, throughout all ages?</p> - -<p>“<i>A.</i> We are not assured of this; because we do not know that it is -asserted in Holy Writ.</p> - -<p>“<i>Q.</i> If this plan were essential to a Christian church, what must -become of all the foreign reformed churches?</p> - -<p>“<i>A.</i> It would follow, that they are no parts of the church of Christ! A -consequence full of shocking absurdity.</p> - -<p>“<i>Q.</i> In what age was the Divine right of episcopacy first asserted -in England?</p> - -<p>“<i>A.</i> About the middle of Queen Elizabeth’s reign. Till then all the -bishops and clergy in England continually allowed, and joined in, the -ministrations of those who were not episcopally ordained.</p> - -<p>“<i>Q.</i> Must there not be numberless accidental varieties in the government -of various churches?</p> - -<p>“<i>A.</i> There must, in the nature of things. For, as God variously -dispenses His gifts of nature, providence, and grace, both the offices -themselves and the officers in each ought to be varied from time to time.</p> - -<p>“<i>Q.</i> Why is it, that there is no determinate plan of church government -appointed in Scripture?</p> - -<p>“<i>A.</i> Without doubt, because the wisdom of God had a regard to this -necessary variety.</p> - -<p>“<i>Q.</i> Was there any thought of uniformity in the government of all -churches, until the time of Constantine?</p> - -<p>“<i>A.</i> It is certain there was not; and would not have been then, had -men consulted the word of God only.”<a id="FNanchor_586" href="#Footnote_586" class="fnanchor">[586]</a></p> -</div> - -<p>This is an important extract. Wesley loved the Church of -England; but who will say, that the views of Wesley were -now identical with those of the high church bigots of either -past or present days! Their views had been his; but he now -renounced them. Lord King, the Dissenter, had converted -him. His principles, respecting ecclesiastical polity, were -changed. After this, we have no more nonsense concerning<span class="pagenum" id="Page_510">[Pg 510]</span> -apostolical succession. Indeed, in reference to this, Wesley -wrote (in 1761): “I never could see it proved; and I am -persuaded I never shall.”<a id="FNanchor_587" href="#Footnote_587" class="fnanchor">[587]</a> It is not too much to say, that, -from the time of reading the book of Lord King, Wesley’s -principles of ecclesiastical polity were substantially the same -as those of Dissenters. He still preferred the Church of -England, not because he thought it the only church, but -because, upon the whole, he thought it the best. In the above -extract, we have the principles deliberately adopted, which -laid the groundwork of his future proceedings. As a presbyter, -in other words a bishop, he employed preachers, and -set them apart to the sacred office. It is true, that it was -not until nearly forty years after this, that he began to use -the imposition of hands; but that was a mere <i>circumstance</i>, -not the <i>essence</i> of ministerial ordination. Mr. Watson properly -observes: “It has been generally supposed, that Mr. Wesley -did not consider his appointment of preachers as an <i>ordination</i> -to the ministry; but only as an irregular employment of -laymen in the spiritual office of merely expounding the -Scriptures in a case of moral necessity. This is not correct. -They were not appointed to expound or preach merely, but -were solemnly set apart to the pastoral office; nor were they -regarded by him as <i>laymen</i>, except when in common parlance -they were distinguished from the clergy of the Church.”<a id="FNanchor_588" href="#Footnote_588" class="fnanchor">[588]</a> -His usual mode of <i>setting apart or ordaining</i> to the ministry -consisted of a most rigid examination of the ministerial -candidate on the three points—Has he grace? Has he gifts? -Has he fruit? preceded by fasting and prayer; and followed -by official and authoritative appointment to ministerial work. -For the present, the form of laying on of hands was not -employed; but it was thought of, and was discussed. Hence -the following extract from the minutes of the conference held -in 1746:—</p> - -<div class="blockquote"> - -<p>“<i>Q.</i> Why do we not use more form and solemnity in receiving a new -labourer?</p> - -<p>“<i>A.</i> We purposely decline it—(1) Because, there is something of<span class="pagenum" id="Page_511">[Pg 511]</span> -stateliness in it. (2) Because, we would not make haste. We desire -barely to follow Providence, as it gradually opens.”</p> -</div> - -<p>It is granted that, for Wesley, after this, to fight so -tenaciously for the Church of England was inconsistent, but -we take him as we find him. Facts are facts; and we shall -not attempt to blink them. Having founded churches, or -societies as he persisted in calling them, he proceeded to -provide and to <i>ordain</i>,—yes, to <i>ordain</i> for them ministers. -He was a clergyman of the episcopal Church of England, -with the views of a Dissenter, and, acting accordingly, there -was, of course, in his future proceedings, much that was incongruous -and perplexing.</p> - -<p>Wesley left London for Bristol, on January 20. Two days -afterwards, he attended, in the latter city, a conference of the -Calvinistic Methodists, at which there were present Howel -Harris and eleven of his preachers, and Wesley and four of -his. Wesley seems to have been president; at all events, his -name stands first. The following are the minutes:—</p> - -<div class="blockquote"> - -<p>“After prayer it was inquired:—(1) How we may remove any -hindrances of brotherly love which have occurred. (2) How we may -prevent any arising hereafter. It was feared that, in consequence of Mr. -Wesley’s preaching in Neath, there would be a separation in the society. -He answered, ‘I do not design to erect a society at Neath, or any town -in Wales, where there is a society already, but to do all that in me lieth -to prevent any such separation.’</p> - -<p>“We all agreed that, if we occasionally preached among each other’s -people, we should endeavour to strengthen and not to weaken each other’s -hands, and prevent any separation in the several societies; and that -a brother from Wesley’s society should go with Harris 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. Agreed, that we should, on each side, -be careful to defend each other’s characters.”<a id="FNanchor_589" href="#Footnote_589" class="fnanchor">[589]</a></p> -</div> - -<p>This is beautiful, and sets an example worthy of being -emulated by the Methodist Conferences of the present day. -It was but five or six years since the Methodist schism had -happened; and yet, under the magnanimous management of -Wesley and Howel Harris, here we find the two parties met, -not to fight, but to love each other. Differences are kept up -and perpetuated, not by greatness and goodness, but by<span class="pagenum" id="Page_512">[Pg 512]</span> -despicable ignorance and selfish meanness. Why should -Ephraim envy Judah, and Judah vex Ephraim? The two -are brothers; and, as brethren, it would be a goodly and -pleasant sight to see them <i>dwelling together</i> in unity.</p> - -<p>Wesley spent a month in Bristol and the neighbourhood; -during which period his brother Charles opened a chapel -at Wapping;<a id="FNanchor_590" href="#Footnote_590" class="fnanchor">[590]</a> and Wesley himself received the following -cautionary letter from a new clerical acquaintance, and, ever -afterwards, most confidential and trustworthy friend. Vincent -Perronet was now vicar of Shoreham, in the county of Kent. -A year and a half before, Wesley and Perronet had been -brought together by their mutual friend, the Rev. Henry -Piers. Wesley writes: “I hope to have cause of blessing -God for ever for the acquaintance begun this day.” The -hope was realised. Wesley had no more faithful friend than -Vincent Perronet, who now wrote as follows:—</p> - -<div class="blockquote"> -<p class="psig"> -<i>“February 7, 1746.</i><br /> -</p> - -<p>“<span class="smcap">My dear Friend</span>,—I make no apology for this trouble, because I -know that you will think it needs none. God hath raised you up to -propagate His spiritual kingdom in the hearts of men; therefore, be -careful how you frustrate this great design of God. But will you not do -this, if you injure your health? Or can you labour in the vineyard of -Christ, when your strength is gone? Deny yourself, my dear friend, so -far as is consistent with your constant labour; but be cautious lest your -self denials should rob God or His children of what you have undertaken -for the service of both. Remember, that, if you weaken your body by -over mortifications, you render yourself so far incapable of promoting the -honour of the former, and the happiness of the latter; and yet I know -that each of these is dearer to you than life itself. Let the Holy Spirit’s -advice, out of the mouth of a mortified apostle, to the abstemious -Timothy, be constantly before you.</p> - -<p>“I am, with great sincerity, my dear brother in Christ, your most -affectionate</p> - -<p class="psig"> -<span class="smcap">Vincent Perronet</span>.”<a id="FNanchor_591" href="#Footnote_591" class="fnanchor">[591]</a><br /> -</p> -</div> - -<p>At this period, advice like this, in Wesley’s case, was not -unneeded.</p> - -<p>On February 17, when days were short and weather far -from favourable, he set out, on horseback, from Bristol to -Newcastle, a distance of between three and four hundred -miles. The journey occupied ten weary days. Brooks were<span class="pagenum" id="Page_513">[Pg 513]</span> -swollen, and, in some places, the roads were impassable, -obliging the itinerant to go round about through fields. At -Aldridge Heath, in Staffordshire, the rain turned into snow, -which the northerly wind drove against him, and by which he -was soon crusted over from head to foot. At Leeds, the mob -followed him, and pelted him with whatever came to hand. -Several of the missiles struck him, some on the face, but -none seriously hurt him. At Skircoat Green, he preached to -a congregation of Quakers; and at Keighley, found the snow -so deep, that he was obliged to abandon his intention of -travelling through the dales. He arrived at Newcastle on -February 26.</p> - -<p>Here he found general sickness. Two thousand of the -soldiers, belonging to the encampment on the town moor, -were already dead, and the fever was still sweeping others -away in troops. In Newcastle and its neighbourhood, he -spent the next eighteen days, preaching, on one occasion, -at Placey, out of doors, in the midst of a “vehement storm,” -which, however, the preacher and his “congregation regarded -not.”</p> - -<p>While he was here, a letter was published in the <i>London -Magazine</i>, addressed “to the Rev. Mr. John Wesley, in -relation to some false facts affirmed by him in his Farther -Appeal.” A passage was quoted in reference to the clergy -putting no difference between the holy and profane at the -sacramental table; and it was declared, that the quotation -“contains almost as many falsehoods as it does lines.” Wesley -is further accused of “gross misrepresentations and uncharitable -reflections”; of being “base, unjust, and senseless”; -of “crowding a heap of untruths into a little room”; of being -animated by “a blind and rash zeal, and glad to catch at -every pretence of making God the patron and favourer of -his cause.”</p> - -<p>A production so bitterly scurrilous scarcely deserved an -answer; but, as Wesley was slightly in error, he, like an -honest man, frankly confessed it. The following is his reply, -published in the same periodical.</p> - -<div class="blockquote"> -<p class="psig"> -“<i>June 18, 1746.</i><br /> -</p> - -<p>“<span class="smcap">Sir</span>,—I delayed answering your letter of March 18, till I could be fully -informed of the facts in question.</p> -</div> - -<p><span class="pagenum" id="Page_514">[Pg 514]</span></p> - -<div class="blockquote"> - -<p>“I said in the Farther Appeal, page 48, ‘Who dares repel one of the -greatest men in his parish from the Lord’s table, even though he openly -deny the Lord that bought him? Mr. Stonehouse did this once; but -what was the event? The gentleman brought an action against him. -And who was able and willing to espouse his cause? He alone who took -it into His own hands; and, before the day when it should have been tried -here, caused the plaintiff to answer at a higher bar.’</p> - -<p>“You (1) blame me for supposing that gentleman to be one who openly -denied the Lord that bought him; I mean, openly denied the supreme -Godhead of Christ. If he did not, I retract the charge.</p> - -<p>“You say (2) that gentleman brought no action, nor commenced any -suit against Mr. Stonehouse. Upon stricter inquiry, I find he did not; -it was another gentleman, Mr. C—p—r.</p> - -<p>“You (3) observe, it was not the death of the plaintiff which stopped -the action; but before it proceeded to a trial, Mr. Stonehouse thought fit -to request it as a favour, that the action might be stopped, promising not -to do the like any more. Mr. Stonehouse himself gives a different -account; but whether his or yours be the more just, is not material, since -the substance of what you observe is true, namely, ‘That it was not the -plaintiff’s death which stopped the action.’</p> - -<p>“You add, ‘I would willingly hope, that you did not deliberately design -to impose upon the world.’ I did not; and do, therefore, acknowledge the -truth in as public a manner as I am able, being willing, as far as in me -lies, to make amends for whatever injury I have done.</p> - -<p class="psig"> -“I am, sir, yours,<br /> - -“<span class="smcap">John Wesley</span>.”<br /> -</p> -</div> - -<p>In the same month of March, another letter, of a different -complexion, was published in the <i>Gentleman’s Magazine</i>. The -writer begins by showing, that the years 48 and 88, in the -last two centuries, at least, if not longer, had been noted for -great changes and revolutions. Thus, in 1548, the Reformation -was first completely established in England; and, in 1588, -the famous pretended invincible Spanish Armada made its -futile attempt to destroy the Protestantism of Great Britain. -In 1648, King Charles was condemned to death, and the -gravest changes followed; and, in 1688, occurred the flight -of the last of the Stuart kings, and the English Revolution.</p> - -<p>The writer then proceeds to ask, whether there is not -something remarkable “in the revival of the Moravians very -nearly about the same time with the rise of the Methodists in -England; and of a sect of the same kind in Scotland, by the -field preaching of Erskine and others; and of exactly the -same in Wales by the preaching of Howel Harris; and<span class="pagenum" id="Page_515">[Pg 515]</span> -of something of the same nature in France, where the -principal preacher concerned had been executed by the royal -will and pleasure. Is there not,” the writer continues, -“something very surprising in all these peoples’ rising about -the same time, and preaching, all of them, the same doctrines, -and yet all of them, and all their several intentions of so -doing, being previously unknown to each other?”</p> - -<p>The above coincidence was more than curious, and the -author of the letter suggests, that such facts and others, -which he mentions, may be “the dawning of some important -religious change, or, at least, of something very extraordinary, -which the sacred womb of providence is big with.”</p> - -<p>At the same time as the above, Wesley was engaged in an -important correspondence of another kind. Dr. Doddridge -was exactly a year older than his illustrious Methodist contemporary, -was the pastor of a Dissenting congregation at -Northampton, and the principal of an academy for the -education of candidates for the Dissenting ministry. Up -to the present, Wesley had chiefly lived within the state-church -enclosure; but now, having become a convert to the -principles of Lord King, he overstepped the enchanted circle, -and thought it no disgrace to commune and mingle with Dissenters. -Methodist preachers were multiplying. Few of them -had had the advantages of education and of reading. Their -knowledge, generally speaking, was confined to the first -principles of religion. These were the only subjects on which -they either did, or were able to converse. Of necessity, their -preaching was solely on the fundamental points of experimental -and practical religion; and hence, their unequalled -success in awakening and converting sinners. Preachers of -education and diversified knowledge would, perhaps, not have -excluded these; but they would, to a large extent, have -regaled their hearers with other truths, which, though of great -interest, were insignificant in point of importance when compared -with the few great and grand cardinal doctrines which -formed the staple of all the sermons of Wesley’s first -itinerants. The effect of this unadorned preaching of the -greatest of all verities was surprising. Under these untutored -discourses, people found themselves emerging out of thick -darkness into light, which St. Peter aptly describes as “<i>mar<span class="pagenum" id="Page_516">[Pg 516]</span>vellous</i>.” -These were glorious results, and almost make one -wish, that among the cultivated and captivating preachers -of the present day, who can discourse most eloquently upon -any subject, from Eve’s figleaves up to Aaron’s wardrobe, or -from the architecture of Noah’s ark down to the whale that -swallowed Jonah, there were a sprinkling of men whose -preaching powers, like those of Wesley’s first helpers, were -confined to an incessant utterance, in burning though somewhat -boorish words, of the glorious old truths now-a-days too -much neglected,—Repentance toward God, and faith in our -Lord Jesus Christ, followed by the fruits of righteousness, -peace, and joy in the Holy Ghost. If sinners are to be -converted, these are the doctrines which <i>must</i> be preached. -Other doctrines and truths may be interesting, useful, and -instructive; these are absolutely <i>saving</i> and <i>essential</i>.</p> - -<p>Wesley was devoutly thankful for his uneducated but soul -saving preachers. Still, he saw that, as the Methodists -increased in knowledge, the preachers must keep pace with -them. Without this, though they might still be as successful -as ever in converting ignorant and rude sinners, they would be -in danger of being neglected and even despised by those who, -in consequence of conversion, had been greatly raised, in -both an intellectual and social sense, above their neighbours. -In short, Wesley felt convinced that his preachers must -not only preach but read; and being persuaded, as a sort of -clerical Dissenter, that good things might be found even -in Dissenting Nazareths, he wrote to the most distinguished -of all Dissenters then existing, to make inquiry. Six months -before, he had called on Doddridge and had addressed his -students; now, at Newcastle, in March, 1746, he addressed to -him a letter, the nature of which may be gathered from -Doddridge’s answer.</p> - -<div class="blockquote"> -<p class="psig"> -“<i>March 15, 1746.</i><br /> -</p> - -<p>“I am grieved and ashamed, that any hurry, public or private, should -have prevented my answering your obliging letter from Newcastle; -especially as it has a face of disrespect, where I ought to express the very -reverse, if I would do justice either to you, or my own heart. But you -have been used to forgive greater injuries. I have unwillingly a guardianship -affair on hand, on account of which, I must beg your patience for a -little longer, as to the list of books you desire me to send you. I presume -the list you desire is chiefly theological. Perhaps my desire of making<span class="pagenum" id="Page_517">[Pg 517]</span> -it too particular has hindered me from setting about it. But, if God -permit, you shall be sure to have it in a few weeks.</p> - -<p>“Let me know how you do, what your success is, and what your -apprehensions are. I fear we must have some hot flame to melt us. -Remember in your prayers,</p> - -<p class="psig"> -“Reverend and dear sir,<br /> -“Your affectionate brother and servant,<br /> - -“<span class="smcap">P. Doddridge</span>.”<a id="FNanchor_592" href="#Footnote_592" class="fnanchor">[592]</a><br /> -</p> -</div> - -<p>Three months later, Doddridge’s promise was fulfilled, in a -long letter, almost a little pamphlet, dated Northampton, -June 18, 1746. He writes—</p> - -<div class="blockquote"> - -<p>“<span class="smcap">Reverend and dear Sir</span>,—I set myself down, as well as I can, to -discharge my promise, and fulfil your request, in giving my thoughts on -that little collection of books, which you seem desirous to make for some -of your young preachers.”</p> -</div> - -<p>Then follow his recommendations, which we give in brief:—</p> - -<div class="blockquote"> - -<p><i>Logic</i>—Carmichael, and Dr. Watts.</p> - -<p><i>Metaphysics</i>—De Urce, Dr. Watts, and Le Clerc.</p> - -<p><i>Ethics</i>—Puffendorf, and Hutcheson.</p> - -<p><i>Jewish Antiquities</i>—Lewis, Reland, Calmet, and Prideaux.</p> - -<p><i>Civil History</i>—Puffendorf, Turselme, and Lampe.</p> - -<p><i>Natural Philosophy</i>—Rowning, Ray, Cotton Mather, and -Derham.</p> - -<p><i>Astronomy</i>—Watts, Jennings, and Wells.</p> - -<p><i>Natural and Revealed Religion</i>—Carmichael, Synge, Clarke, -Gibson, Doddridge, Jefferies, Bullock, Conybeare, Leland, -and Chandler.</p> -</div> - -<p>He next proceeds to the chief subject, practical divinity, -which he thinks “ought to employ the greatest part of the -care of every preacher,” and adds:—</p> - -<div class="blockquote"> - -<p>“I will not presume, sir, to mention to you the divines of the Established -Church; but as I may reasonably conclude, that the Puritans and -the divines of the separation are less known to you, you will pardon me, -if I mention a few of them, and of the chief pieces.”</p> -</div> - -<p>Then he gives the names of Bolton, Hall, Reynolds, Sibbes, -Ward, Jackson, Owen, Goodwin, Baxter, Bates, Flavel, Taylor, -and Howe. He continues:—</p> - -<p><span class="pagenum" id="Page_518">[Pg 518]</span></p> -<div class="blockquote"> - -<p>“In recommending the writings of the Dissenters of the present age, I -would be more sparing; yet permit me to mention Evans, Wright, Watts, -Henry, Boyce, Bennett, Jennings, and Grosvenor. And here, dear sir, I -thought to have concluded my letter; but it occurs to my mind, that I have -said nothing of commentators. I have recommended to my pupils Beza, -Erasmus, Castellio, Heinsius, Patrick, Lowth, Locke, Pierce, Benson, Ainsworth, -Hammond, Grotius, Brennius, Wells, Calvin, Poole, Le Clerc, and -Cradock. I might mention several considerable writers, that illustrate -Scripture, though not direct commentators, such as Witsius, Saurin, -Mede, Hallet, Edwards, Le Crene, Wolsius, Raphelius, Vitringa, Boss, -Elsner, and Lardner. But as the critical study of Scripture is not so -much intended in your plan, perhaps you will think, I have gone a little -out of the way in mentioning so many upon this head.</p> - -<p>“I am afraid I have by this time thoroughly wearied you. It only -remains, that I most cordially recommend you and your labours to the -continued presence and blessing of God, and subscribe myself, reverend -and dear sir, your most affectionate brother, and faithful humble servant,</p> - -<p class="psig"> -“<span class="smcap">P. Doddridge</span>.”<a id="FNanchor_593" href="#Footnote_593" class="fnanchor">[593]</a><br /> -</p> -</div> - -<p>We return to Wesley. Accompanied by two of his -preachers, John Downes, and William Shepherd, he started -from Newcastle for the south, on the 17th of March. When -they had ridden between forty and fifty miles, Downes was so -ill that he was unable to proceed farther; and Wesley’s horse -was so lame, that it could scarcely walk. Wesley writes:—“By -riding thus seven miles, I was thoroughly tired, and my -head ached more than it had done for months. I then -thought, ‘cannot God heal either man or beast, by any means, -or without any?’ Immediately, my weariness and headache -ceased, and my horse’s lameness in the same instant. Nor -did he halt any more either that day or the next. I here -aver a naked fact; let every man account for it as he sees -good.”</p> - -<p>Coming to Nottingham, he says: “I had long doubted what -it was which hindered the work of God here. But, upon inquiry, -the case was plain. So many of the society were either -triflers or disorderly walkers, that the blessing of God could -not rest upon them; so I made short work, cutting off all -such at a stroke, and leaving only a little handful, who, as far -as can be judged, were really in earnest to save their souls.”</p> - -<p>At Wednesbury and Birmingham, the antinomian teachers<span class="pagenum" id="Page_519">[Pg 519]</span> -had laboured hard to corrupt the Methodists. One came to -Wesley at Birmingham, and the following colloquy ensued:—</p> - -<div class="blockquote"> - -<p><i>Wesley.</i> “Do you believe you have nothing to do with the law of God?”</p> - -<p><i>Antinomian.</i> “I have not: I am not under the law; I live by faith.”</p> - -<p><i>W.</i> “Have you, as living by faith, a right to everything in the world?”</p> - -<p><i>A.</i> “I have: all is mine, since Christ is mine.”</p> - -<p><i>W.</i> “May you then take anything you will anywhere—suppose out of -a shop, without the consent or knowledge of the owner?”</p> - -<p><i>A.</i> “I may, if I want it; for it is mine: only I will not give offence.”</p> - -<p><i>W.</i> “Have you also a right to all the women in the world?”</p> - -<p><i>A.</i> “Yes, if they consent.”</p> - -<p><i>W.</i> “And is not that a sin?”</p> - -<p><i>A.</i> “Yes, to him that thinks it is a sin; but not to those whose hearts -are free.”</p> -</div> - -<p>Horrible! No wonder, that Wesley wrote tracts against -antinomian teachers; and no wonder he adds, “Surely these -are the firstborn children of Satan!”</p> - -<p>Wesley reached Bristol on March 27; and, eleven days -afterwards, laid “the first stone of the new house at Kingswood;” -preaching, on the occasion, from the words, “For -brass I will bring gold,” etc. (Isaiah lx. 17‒22.)</p> - -<p>He then hurried up to London, where in company with his -friend, the Rev. H. Piers, he visited a man who called himself -a prophet. Wesley says: “We were with him about an hour. -But I could not at all think, that he was sent of God: 1. -Because he appeared to be full of himself, vain, heady, and -opinionated. 2. Because he spoke with extreme bitterness, -both of the king, and of all the bishops, and all the clergy. -3. Because he aimed at talking Latin, but could not.”</p> - -<p>Having spent three weeks in London, Wesley, on the 4th -of May, again set out for Bristol; but on the 17th was back -to London. Here his first business was to settle the chapels -in Bristol, Kingswood, and Newcastle, upon seven trustees, -reserving only to himself and his brother, as he says, the -liberty of preaching and lodging there. This, however, was -scarcely correct, so far at least as Newcastle was concerned, -and as the following synopsis of the trust deed will show. -The seven trustees, for the Orphan House there, were Henry -Jackson, weaver, and William Mackford, corndealer, both of -Newcastle; John Nelson, mason, of Birstal; John Haughton, -weaver, of Chinley End; Thomas Richards, late of Trinity<span class="pagenum" id="Page_520">[Pg 520]</span> -College, Oxford; Jonathan Reeves, baker, late of Bristol; -and Henry Thornton, gentleman, of Grays Inn, London. The -trusts were:—1. That Wesley and his brother should have -the free use of the premises, and likewise any person or -persons whom they might nominate or appoint during their -lifetime. 2. That, after the death of the two Wesleys, the -trustees should monthly or oftener nominate and appoint one -or more fit person or persons to preach in the said house, in -the same manner, as near as may be, as God’s holy word was -preached at present. 3. That a school should be taught on -the said premises, consisting of forty poor children, to be -selected by Wesley and his brother during their respective -lives, and, after their death, by the trustees. 4. That when, -by any cause, the trustees were reduced to three, they should -fill up the vacancies, and make the number seven. 5. That, -during their lifetime, the two Wesleys should have the sole -appointment and removal of the masters and mistresses of -the school. 6. That every preacher or minister, appointed to -the Orphan House, should, as long as the appointment lasted, -preach in the said house every morning and every evening, as -had been usual and customary to be done.<a id="FNanchor_594" href="#Footnote_594" class="fnanchor">[594]</a></p> - -<p>Southey has fallen into an error as to the settlement of -chapels. He writes:—“Whenever a chapel was built, care was -taken, that the property should be vested, not in trustees, but -in Mr. Wesley and the Conference.” This is incorrect. From -the first, the property of Methodist chapels was always vested -in trustees. It is true, that Wesley reserved to himself the -right of preaching in such chapels, and of appointing others -to preach therein; but, as Mr. Watson observes, neither he -nor the Conference had any more “property in the best -secured chapels, than in the poet laureate’s butt of sack.” -Wesley was glad to divest himself of such property, and to -put it into the hands of others. A year afterwards, he -writes: 1747, March 19—“I considered, ‘what would I do -now, if I was sure I had but two days to live?’ All outward -things are settled to my wish; the houses at Bristol, Kingswood, -and Newcastle are safe; the deeds, whereby they are<span class="pagenum" id="Page_521">[Pg 521]</span> -conveyed to the trustees, took place on the 5th instant; my -will is made; what have I more to do, but to commend my -soul to my merciful and faithful Creator?”</p> - -<p>Having made arrangements in London for the settlement -of his chapels, Wesley turned his attention to another subject, -upon which opinions will differ. The number of members in -the London society, on the 12th of April, 1746, was 1939, and -the amount of their quarterly contributions £113 9<i>s.</i>,<a id="FNanchor_595" href="#Footnote_595" class="fnanchor">[595]</a> upon -an average, fourteen pence per member. Considering the -high price of money, and that nearly the whole of the London -Methodists were extremely poor, the amount subscribed was -highly creditable. Wesley, however, needed more than this, -not for himself but others, and propounded a somewhat novel -plan for raising it.</p> - -<p>Tea was a costly luxury. It was first imported into England -about the year 1660, when an act of parliament was -passed, imposing a duty of eightpence on every gallon of the -infusion sold in coffee houses. In 1664, the East India Company -bought two pounds two ounces as a royal present to his -majesty King Charles II. It continued to be sold in London -for sixty shillings per pound till the year 1707; and, though -considerably cheaper in 1746, it was still a dear indulgence. -Wesley also believed its use to be injurious.</p> - -<p>He tells us that, when he first went to Oxford, with an -exceeding good constitution, and being otherwise in health, -he was somewhat surprised at certain symptoms of a paralytic -disorder. His hand shook, especially after breakfast; but he -soon observed that, if for two or three days he intermitted -drinking tea, the shaking ceased. Upon inquiry, he found tea -had the same effect on others, and particularly on persons -whose nerves were weak. This led him to lessen the quantity -he took, and to drink it weaker; but still, for above six -and twenty years, he was more or less subject to the same -disorder.</p> - -<p>In July, 1746, he began to observe, that abundance of the -people of London were similarly affected, some of them -having their nerves unstrung, and their bodily strength de<span class="pagenum" id="Page_522">[Pg 522]</span>cayed. -He asked them if they were hard drinkers; they -replied, “No, indeed, we drink scarce anything but a little tea, -morning and night.” He says:</p> - -<div class="blockquote"> - -<p>“I immediately remembered my own case, and easily gathered, from -many concurring circumstances, that it was the same case with them. I -considered, ‘what an advantage would it be to these poor enfeebled -people, if they would leave off what so manifestly impairs their health, -and thereby hurts their business also! If they used English herbs instead -of tea, they might, hereby, not only lessen their pain, but in some degree -their poverty. How much might be saved in so numerous a body as the -Methodists, even in this single article of expense! And how greatly is -all that can possibly be saved, in every article, wanted daily by those who -have not even food convenient for them! Some of the Methodists had -not food to sustain nature; some were destitute of necessary clothing; -and some had not where to lay their heads. The little weekly contributions -were barely sufficient to relieve the sick.’ I reflected ‘what might be -done, if ten thousand, or one thousand, or only five hundred, would save -all they could in this single instance, and put their savings into the poor-box -weekly, to feed the hungry, and to clothe the naked!’ I thought -further: ‘many tell me to my face, I can persuade this people to anything. -I will make a fair trial. If I can persuade any number, many who are -now weak or sick will be restored to health and strength; many will pay -those debts which others, perhaps equally poor, can but ill afford to lose; -many will be less straitened in their own families; many, by helping their -neighbour, will lay up for themselves treasures in heaven.’ Immediately -it struck me, ‘but example must go before precept; therefore, I must not -plead an exemption for myself, from a daily practice of twenty-seven -years: I must begin.’ I did so; the three first days my head ached, more -or less, all day long, and I was half asleep from morning to night. The -third day, my memory failed, almost entirely. In the evening, I sought -my remedy in prayer; and next morning my headache was gone, and my -memory as strong as ever. And I have found no inconvenience, but a -sensible benefit, in several respects, from that day to this. My paralytic -complaints are all gone; my hand is as steady now (1748) as it was at -fifteen; and so considerable a difference do I find in my expense, that, in -only those four families at London, Bristol, Kingswood, and Newcastle, I -save upwards of fifty pounds a year.”</p> -</div> - -<p>Having set the example, Wesley recommended the same -abstinence to a few of his preachers; and, a week later, to -about a hundred of his people whom he believed to be strong -in faith; all of whom, with two or three exceptions, resolved, -by the grace of God, to make the trial without delay. In a -short time, he proposed it to the whole society. Objections -rose in abundance. Some said, “Tea is not unwholesome at<span class="pagenum" id="Page_523">[Pg 523]</span> -all.” To these, he replied that many eminent physicians had -declared it was; and that, if frequently used by those of weak -nerves, it is no other than a slow poison. Others said, “Tea -is not unwholesome to me: why then should I leave it off?” -Wesley answered, “To give an example to those to whom it -is undeniably prejudicial, and to have the more wherewith to -feed the hungry and to clothe the naked.” Others said, “It -helps my health; nothing else will agree with me.” To such, -Wesley’s caustic reply was, “I suppose your body is much of -the same kind with that of your great grandmother; and do -you think nothing else agreed with her, or with any of her -progenitors? What poor, puling, sickly things, must all the -English then have been, till within these hundred years! -Besides, if, in fact, nothing else will agree with you,—if tea -has already weakened your stomach, and impaired your digestion -to such a degree, it has hurt you more than you are -aware. You have need to abhor it as deadly poison, and to -renounce it from this very hour.”<a id="FNanchor_596" href="#Footnote_596" class="fnanchor">[596]</a></p> - -<p>What was the result of Wesley’s attempt to form a <i>tea</i>-total -society? We can hardly tell; except that he himself -abstained from tea for the next twelve years, until Dr. Fothergill -ordered him to resume its use.<a id="FNanchor_597" href="#Footnote_597" class="fnanchor">[597]</a> Charles Wesley began to -abstain, but how long his abstinence lasted we are not informed. -About a hundred of the London Methodists followed -the example of their leader; and, besides these, a large number -of others began to be <i>temperate</i>, and to use less than they had -previously.<a id="FNanchor_598" href="#Footnote_598" class="fnanchor">[598]</a></p> - -<p>This was, to say the least, an amusing episode in Wesley’s -laborious life. All must give him credit for the best and most -benevolent intentions; and it is right to add, that, ten days -after his proposal was submitted to the London society, he -had collected among his friends thirty pounds for “a lending -stock,” and that this was soon made up to fifty, by means -of which, before the year was ended, above two hundred and -fifty destitute persons had received acceptable relief.</p> - -<p>On July 20, Wesley set out for Bristol, where he spent the -next fortnight. While here he paid a visit to Oakhill, near<span class="pagenum" id="Page_524">[Pg 524]</span> -Shepton Mallet, where “the good curate” hired a drunken -mob to make disturbance. As soon as Wesley began preaching, -the “drunken champions” began “screaming out a -psalm”; but Wesley says, “our singing quickly swallowed up -theirs. Soon after, their orator named a text, and preached -a sermon; his attendants meantime being busy in throwing -stones and dirt” at Wesley’s congregation.</p> - -<p>On August 10, Wesley went to Wales. He preached in -Builth churchyard to nearly all the inhabitants that the town -contained. At Maesmennys, Lanzufried, and Wenvo, he -preached in the parish churches; and at Cardiff in the castle -yard. At Neath, he found twelve young men whom, he -says, he almost envied. They lived together in one house, -and gave away whatever they earned above the necessaries of -life. Most of them were predestinarians, but so little bigoted -to their opinions, that they would not suffer a predestinarian -to preach among them, unless he would avoid controversy. -Here Wesley preached in the open street, a gentleman and a -drunken fiddler doing their best to interrupt his service; but, -none joining them, they were soon ashamed, and the gentleman -slunk away on one side, and the fiddler on the other. -At Margam, he had to have a Welsh interpreter; and at -Leominster (to which he went during his tour), he began -preaching on a tombstone, on the south side of the parish -church, but was not allowed to finish. The mob “roared on -every side”; the bells were set a ringing; and then the organ -began to play amain. Wesley’s voice was drowned, and -hence he thought it advisable to remove to the corn market, -where he had a “quiet time,” and “showed what that sect is, -which is ‘everywhere spoken against.’”</p> - -<p>Returning to Bristol, he started, on September 1, for Cornwall. -At St. Just, he found the liveliest society in the -county, and yet a few of the members he was “obliged to -reprove for negligence in meeting, which,” says he, “is always -the forerunner of greater evils.” At Sithney, he preached by -moonlight; and, at Gwennap, to an “immense multitude,” a -funeral sermon for Thomas Hitchins, from, “To me to live is -Christ, and to die is gain.”</p> - -<p>Having spent a fortnight among the Cornish Methodists, he -set out, on the 16th of September, for London, his brother<span class="pagenum" id="Page_525">[Pg 525]</span> -meeting him at Uxbridge, and becoming his escort to the -capital.<a id="FNanchor_599" href="#Footnote_599" class="fnanchor">[599]</a></p> - -<p>After a week in London, he paid a visit to his friend Perronet, -preaching, on the way, at Sevenoaks, “to a large, wild -company,” one of whom cursed him bitterly. At Shoreham, -he preached twice in Perronet’s church; but says, “the congregation -seemed to understand just nothing of the matter.” -The rest of the year was spent in the metropolis.</p> - -<p>It has been already stated, that Wesley, for conscience sake, -was now an abstainer from tea. Before the year expired, he -went a step further. He writes: December 29—“I resumed -my vegetable diet (which I had now discontinued for several -years), and found it of use both to my soul and body; but, -after two years, a violent flux, which seized me in Ireland, -obliged me to return to the use of animal food.”</p> - -<p>Whatever may be thought about the wisdom of a man, of -such active habits, adopting such an abstemious, anchorite -sort of diet, there can be no question about the fact, that his -motives were of the highest and purest kind. He gave up -tea, that he might benefit the poor; and, contemporaneously -with his resumption of a vegetable diet, he commenced an -institution, which, to say the least, was not then so popular -and so common as it is at present. He writes: “I mentioned -my design of giving physic to the poor. In three weeks -about three hundred came.” Such is the entry in his -Journal.</p> - -<p>He had already provided a fund for relieving the necessities -of the poor by furnishing them with food and clothing; -but something more was requisite. Many of them were sick; -their sufferings stirred his sympathy; and yet he knew not -how to help them. “At length,” he says, “I thought of a -kind of desperate expedient: ‘I will prepare and give them -physic myself.’ For six or seven and twenty years, I had -made anatomy and physic the diversion of my leisure hours; -though I never properly studied them, unless for a few -months when I was going to America, where I imagined I -might be of some service to those who had no regular phy<span class="pagenum" id="Page_526">[Pg 526]</span>sician -among them. I applied to it again. I took into my -assistance an apothecary, and an experienced surgeon; resolving, -at the same time, not to go out of my depth, but to -leave all difficult and complicated cases to such physicians as -the patients should choose. I gave notice of this to the -society; and, in five months, medicines were occasionally -given to above five hundred persons. Several of these I -never saw before; for I did not regard whether they were -of the society or not. In that time, seventy-one of these, -regularly taking their medicines, and following the regimen -prescribed (which three in four would not do), were entirely -cured of distempers long thought to be incurable. The -whole expense of medicines, during this time, was nearly -forty pounds.”<a id="FNanchor_600" href="#Footnote_600" class="fnanchor">[600]</a></p> - -<p>This was a bold step, and exposed Wesley to animadversion. -He was not a legally qualified medical practitioner, -and there were not wanting those who were ready to brand -him as a quack. His defence was, that the poor were neglected; -that physicians were often useless; and that his -own gratuitous treatment was successful. In a letter, published -in the <i>Bath Journal</i>, in 1749, he writes: “I do not -know that any one patient yet has died under my hands. -If any person does, let him declare it, with the time and -circumstances.”<a id="FNanchor_601" href="#Footnote_601" class="fnanchor">[601]</a> And, in another letter addressed to Archbishop -Secker, in 1747, four months after his dispensary was -opened, he remarks:—</p> - -<div class="blockquote"> - -<p>“For more than twenty years, I have had numberless proofs, that -regular physicians do exceeding little good. From a deep conviction of -this, I have believed it my duty, within these four months last past, to -prescribe such medicines to six or seven hundred of the poor as I knew -were proper for their several disorders. Within six weeks, nine in ten -of them, who had taken these medicines, were remarkably altered for -the better; and many were cured of disorders under which they had -laboured for ten, twenty, forty years. Now, ought I to have let one of -these poor wretches perish, because I was not a regular physician? to -have said, ‘I know what will cure you; but I am not of the college; -you must send for Dr. Mead’? Before Dr. Mead had come in his -chariot, the man might have been in his coffin. And when the doctor -was come, where was his fee? What! he cannot live upon nothing!<span class="pagenum" id="Page_527">[Pg 527]</span> -So, instead of an orderly cure, the patient dies; and God requires his -blood at my hands.”<a id="FNanchor_602" href="#Footnote_602" class="fnanchor">[602]</a></p> -</div> - -<p>It was difficult to answer this, and Wesley was not the -man to be browbeaten from the path of duty by envious -and angry members of the healing profession. Indeed, his -success was such, that, within two months after opening -his dispensary at the Foundery in London, he instituted a -second in Bristol, and writing to his friend and patron, Mr. -Ebenezer Blackwell, says, “Our number of patients increases -in Bristol daily. We have now upwards of two hundred. -Many have already desired to return thanks, having found a -considerable change for the better already. But we are at -a great loss for medicines; several of those we should choose -being not to be had at any price in Bristol.”<a id="FNanchor_603" href="#Footnote_603" class="fnanchor">[603]</a></p> - -<p>There are only two other matters, belonging to the year -1746, which require attention; namely, Wesley’s conference, -and Wesley’s publications.</p> - -<p>The conference commenced in Bristol on the 12th of May, -and lasted four days.<a id="FNanchor_604" href="#Footnote_604" class="fnanchor">[604]</a> Four clergymen were present—the -two Wesleys, and Messrs. Hodges and Taylor. Besides -these, there were four itinerants, Messrs. Reeves, Maxfield, -Westall, and Willis; and also Thomas Glascot, of whom -we know nothing. As at former conferences, so at this, -doctrines were reviewed, and carefully guarded against error -and abuse; and, after this, points of discipline were discussed -and settled. It was agreed, that “the properest -persons to be present,” at the annual conferences, were—1. -The preachers. 2. The most earnest and most sensible -of the bandleaders living in the town where the conference -was held. 3. Any pious and judicious stranger who might -be visiting the place. It was thought, that it might be -useful to read one or more of Wesley’s tracts at each conference, -were it only to correct errors, or to explain obscurities. -Wesley’s helpers were defined to be “extraordinary messengers, -designed of God to provoke the others to jealousy.” -It was resolved, that those who believed themselves to be -called of God to preach should be strictly examined on the<span class="pagenum" id="Page_528">[Pg 528]</span> -three points, Have they grace, gifts, and fruit? and that -those in whom these three marks undeniably concurred -should be allowed to have such a call. It was thought -that, at present, they were not preaching the atonement so -much as they did at first; and that the sermons which were -attended with the greatest blessing, were—“1. Such as were -most close, convincing, particular. 2. Such as had most of -Christ, the Priest, the Atonement. 3. Such as urged the -heinousness of men’s living in contempt or ignorance of -Him.” It was determined, that a sufficient call of Providence -to a new place was an invitation from some worthy -person, and a probability of doing more good by going -thither, than by staying longer where they were. New -members were to be admitted into the bands and societies -only once a quarter, their names having been previously -read at meetings of the existing members; and, at the same -time, had to be read the names of those excluded from the -society. Directions were given to guard against formality -in public singing. Efforts were to be employed to induce -the people to attend the church; and, as an example to the -Bristol Methodists, it was agreed, that the Bristol preachers -should go to St. James’s church every Wednesday and Friday. -The country was divided into seven circuits, namely—1. -London, including Brentford, Egham, Windsor, Wycombe, -and the three counties of Surrey, Kent, and Essex. 2. -Bristol, including the isle of Portland, and the counties of -Somerset, Wilts, Oxford, and Gloucester. 3. Cornwall. -4. Evesham, embracing Shrewsbury, Leominster, Hereford, -and all the places from Stroud to Wednesbury. 5. Yorkshire, -to which was to be attached the six counties of -Cheshire, Lancashire, Derbyshire, Nottinghamshire, Rutlandshire, -and Lincolnshire. 6. Newcastle. 7. Wales. The -present assistants were Reeves, Bennet, Haughton, Nelson, -Wheatley, Trembath, Westall, Richards, Downes, Meyrick, -Maxfield, and Walker. And to these, perhaps, would be -added, Jones, Larwood, and Cownley. Copies of the minutes -of the conferences were to be given only to those who were -or might have been present; but they were to be read to the -stewards and leaders of bands, the Sunday and Thursday -following each conference.</p> - -<p><span class="pagenum" id="Page_529">[Pg 529]</span></p> - -<p>Such is a synopsis of the proceedings of the conference of -1746.</p> - -<p>Notwithstanding Wesley’s almost incessant travelling and -preaching, he still found time to write. Two of his publications, -in 1746, were partly his own, but principally his -brother’s.</p> - -<p>First: “Hymns for those that seek, and those that have, -Redemption in the Blood of Jesus Christ.” 12mo, 68 pages. -Twenty-eight of these hymns are inserted in the Wesleyan -Hymn-Book, and are among the finest that the book -contains. One of them, evidently written by Wesley himself, -begins with the line, “How happy is the pilgrim’s lot;” -and though two or three of the verses are not suitable -for a mixed congregation to sing, the whole is strikingly -descriptive of Wesley’s own condition and experience. He -had no wife, and no children, and had just transferred his -chapels to trustees, and, hence, could sing what many in -Methodist congregations cannot.</p> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent0">“I have no babes to hold me here;</div> - <div class="verse indent0">But children more securely dear</div> - <div class="verse indent2">For mine I humbly claim;</div> - <div class="verse indent0">Better than daughters or than sons,</div> - <div class="verse indent0">Temples Divine of living stones,</div> - <div class="verse indent2">Inscribed with Jesu’s name.</div> - </div> - <div class="stanza"> - <div class="verse indent0">No foot of land do I possess,</div> - <div class="verse indent0">No cottage in this wilderness</div> - <div class="verse indent2">A poor, wayfaring man,</div> - <div class="verse indent0">I lodge awhile in tents below;</div> - <div class="verse indent0">Or gladly wander to and fro,</div> - <div class="verse indent2">Till I my Canaan gain.</div> - </div> - <div class="stanza"> - <div class="verse indent0">I have no sharer of my heart,</div> - <div class="verse indent0">To rob my Saviour of a part,</div> - <div class="verse indent2">And desecrate the whole;</div> - <div class="verse indent0">Only betrothed to Christ am I,</div> - <div class="verse indent0">And wait His coming from the sky,</div> - <div class="verse indent2">To wed my happy soul.</div> - </div> - <div class="stanza"> - <div class="verse indent0">Nothing on earth I call my own,</div> - <div class="verse indent0">A stranger, to the world unknown,</div> - <div class="verse indent2">I all their goods despise;</div> - <div class="verse indent0">I trample on their whole delight,</div> - <div class="verse indent0">And seek a country out of sight,</div> - <div class="verse indent2">A country in the skies.”</div> - </div> -</div> -</div> -<p><span class="pagenum" id="Page_530">[Pg 530]</span></p> -<p>Second. The other joint publication was, “Hymns of -Petition and Thanksgiving for the Promise of the Father.” -By John and Charles Wesley. 12mo, 36 pages. These -were thirty-two in number, and were specially intended for -use at Whitsuntide. Several of the best of them are in the -Methodist Hymn-Book.<a id="FNanchor_605" href="#Footnote_605" class="fnanchor">[605]</a></p> - -<p>Wesley’s other publications were the following:—</p> - -<p>1. “A Word of Advice to Saints and Sinners.” 12mo, -12 pages.</p> - -<p>2. “Lessons for Children. Part I.” 12mo, 76 pages; with -a vignette on the title-page of an angel on clouds, with a -scroll in one hand, and a trumpet in the other. The lessons -are fifty-four in number, and are almost entirely taken from -the five books of Moses. Prefixed is an address “to all -parents and schoolmasters,” in which Wesley says:—</p> - -<div class="blockquote"> - -<p>“I have endeavoured in the following lessons to select the plainest and -most useful portions of Scripture; such as children may the most easily -understand, and such as it most concerns them to know. These are set -down in the same order, and generally in the same words, wherein they -are delivered by the Spirit of God. Where an expression is less easy to -be understood, I have subjoined a word or two by way of explication. I -cannot but earnestly entreat you, to take good heed, how you teach these -deep things of God. Beware of that common, but accursed way, of -making children parrots, instead of Christians. Regard not <i>how much</i>, -but to how good purpose they read. Turn each sentence every way, propose -it in every light, and question them continually on every point.”</p> -</div> - -<p>3. In the month of March, the Rev. Thomas Church, vicar -of Battersea, published another two shilling pamphlet, entitled, -“Some further Remarks on Mr. Wesley’s last Journal;”<a id="FNanchor_606" href="#Footnote_606" class="fnanchor">[606]</a> and, -in July,<a id="FNanchor_607" href="#Footnote_607" class="fnanchor">[607]</a> Wesley issued, “The Principles of a Methodist -farther explained; occasioned by the Reverend Mr. Church’s -second letter to Mr. Wesley; in a second letter to that gentleman.” -12mo, 79 pages. First of all, Wesley takes up the case<span class="pagenum" id="Page_531">[Pg 531]</span> -of the Moravians; and then explains his views of justification, -and of the faith and repentance preceding it. Next he vindicates -himself against the charge of violating the discipline -of the Church of England, and of his being an enthusiast. -He declares his belief, that, in points of importance, when the -reasons brought on each side appear to be of equal weight, -it is right to decide the question by casting lots; that there -are still such persons as demoniacs, and will be such as long as -Satan is the god of this world; and that there is nothing -either in the Old Testament or the New which teaches, that -“miracles were to be confined within the limits of the apostolic -or the Cyprianic age, or, that God hath in any way precluded -Himself from working miracles, in any kind or degree, -in any age to the end of time.” The pamphlet must be read -to be appreciated. It is <i>multum in parvo</i>.</p> - -<p>In November, Wesley, for the first time, published a <i>volume</i> -of sermons, price, in sheets, half-a-crown.<a id="FNanchor_608" href="#Footnote_608" class="fnanchor">[608]</a> The title was, -“Sermons on Several Occasions;” and the book is the first of -the <i>four volumes of sermons</i>, which, with the Notes on the New -Testament, were afterwards constituted the perpetual standard -of Methodist theology. These are so widely and so well -known that further description is unneeded. The preface, -however, deserves notice. It states that the sermons contain -the substance of what Wesley had been preaching during the -last eight years; and, that there was no point of doctrine, on -which he had been accustomed to speak in public, which was -not here, incidentally, if not professedly, laid before the -reader. Wesley adds:—</p> - -<div class="blockquote"> - -<p>“Nothing here appears in an elaborate, elegant, or oratorical dress. If -it had been my desire or design to write thus, my leisure would not -permit. But, in truth, I, at present, designed nothing less; for I now write, -as I generally speak, <i>ad populum</i>. I design plain truth for plain people; -therefore, of set purpose, I abstain from all nice and philosophical speculations; -from all perplexed and intricate reasonings; and, as far as -possible, from even the show of learning, unless in sometimes citing the -original Scripture. I have thought, I am a creature of a day. I am a -spirit come from God, and returning to God. I want to know one thing,—the -way to heaven. God Himself has condescended to teach me the -way. He hath written it down in a book. O give me that book! At<span class="pagenum" id="Page_532">[Pg 532]</span> -any price, give me the book of God! I have it; here is knowledge -enough for me. Let me be <i>homo unius libri</i>. Here then I am, far from -the busy ways of men. I sit down alone: only God is here. In His presence, -I read His book; for this end, to find the way to heaven. Is there -a doubt concerning the meaning of what I read? I lift up my heart to the -Father of lights, and ask Him to let me know His will. I then search -after and consider parallel passages of Scripture. I meditate thereon -with all the attention and earnestness of which my mind is capable. If -any doubt still remains, I consult those who are experienced in the -things of God; and then the writings whereby, being dead, they yet speak. -And what I thus learn, that I teach.”</p> -</div> - -<p>This is very beautiful. Wesley was no copyist. He owed -his theology to no class of theologians, either ancient or -modern,—Moravian or otherwise. Peter Bohler and others -might suggest truths like the grand old doctrine of salvation -by faith only; but before adopting them Wesley went to -the only pure fount of theology existing, and deduced his -creed, not from Bohler’s notions, but from the book of God. -His belief was thus founded upon a rock, and he felt it so. -He declares, that his mind is open to conviction; but, at the -same time, he was conscious that he had, not only human, but -Divine authority for what he taught. Let all divinity -students copy his example.</p> - -<p>Wesley’s last publication, in 1746, was Parts II. and III. of -his “Farther Appeal to Men of Reason and Religion.” 12mo, -139 pages. In some respects, this was one of the severest -works that Wesley ever committed to the press. With terrible -power, he depicts the wickedness of the nation,—forgetfulness -of God and neglect of His holy ordinances, swearing, perjury, -sabbath breaking, drunkenness, lasciviousness, speaking evil -of dignities, and robbery. Attorneys are lashed as being, in -some instances, less honest than pickpockets; and the way in -which they whipped money out of their clients’ purses is so -described, that an unjust lawyer by whom Wesley himself had -been victimised sent him back half the amount he had extorted -from him. The guardians of public charities are -charged with sacrilege. Lying was one of the fashions of the -day; and language was swollen with compliment. Pride was -rampant; and even cobblers, in London, thought themselves -wiser than secretaries of state, and coffee house disputers abler<span class="pagenum" id="Page_533">[Pg 533]</span> -divines than archbishops. Prisons were schools of vice, out -of which prisoners emerged fitted for any kind or degree of -villainy, perfectly brutal and devilish, thoroughly furnished for -every evil word and work. In the army, profanity was fearful. -In the navy, almost every man-of-war was a floating hell. The -clergy were not free from the taint of lewdness and drunkenness, -from covetousness and idleness, from neglecting the poor and -flattering the rich. Presbyterians, in many instances, kept a -conscience void of offence, but they had among them drunkards, -gluttons, dishonest dealers, and extortioners. Baptists -were far from being faultless. Quakers affected great sanctity -and simplicity, and yet many of their women wore gold upon -their very feet, and their men might be seen with glittering -canes and snuff-boxes, even in their solemn assemblies; their -female members were too strict to lay out a shilling in a -necklace, but not too strict to lay out fourscore guineas in a -repeating watch; in one kind of apron or handkerchief they -durst not expend twenty shillings, but in another sort would, -expend twenty pounds; they declined to touch a coloured -ribbon, but would cover themselves from head to foot in costly -silk. Papists, Jews, and infidels are castigated with equal -severity; and with them the second part of the Appeal -concludes.</p> - -<p>The third Part commences with an account of the present -revival of religion, and of the brutal persecutions with which -it had been assailed. Then objections are answered. Wesley -states, that he has seven thousand persons in his societies, -whose souls he could not neglect without endangering his own -salvation. He shows the difference between other reformations -of the church, and that with which he and his contemporaries -were identified, and concludes thus:—</p> - -<div class="blockquote"> - -<p>“The difference is wide between our case and the case of any of those -above mentioned. They <i>avowedly separated</i> from the church; we utterly -<i>disavow</i> any such design. They severely, and almost continually, inveighed -against the <i>doctrines</i> and <i>discipline</i> of the church they left; we -approve both the <i>doctrines</i> and <i>discipline</i> of our church, and inveigh only -against <i>ungodliness</i> and <i>unrighteousness</i>. They spent great part of their -time and strength in contending about externals and circumstantials; we -agree with you in both; so that having no room to spend any time in -such contentions, we have one desire of spending and being spent, in -promoting plain, <i>practical religion</i>.”</p> -</div> - -<p><span class="pagenum" id="Page_534">[Pg 534]</span></p> - -<p>It is impossible, in a brief summary like this, to give an -adequate idea of these “Appeals,” the best defence of -Methodism extant. They are among the most elaborate of -Wesley’s productions; giving a melancholy view of the low -state of religion and of public morals, when he and his brother -Methodists entered upon their extraordinary career of -ministerial labour; and containing a triumphant vindication -of their doctrines and proceedings. They all are pervaded -with a spirit of great seriousness, and display a mind deeply -affected by the sins and follies of mankind.</p> -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> -<p><span class="pagenum" id="Page_535">[Pg 535]</span></p> - -<h3 class="nobreak" id="y1747">1747.</h3> -</div> - - -<div class="sidenote">1747<br /> - -Age 44</div> - -<p class="drop-cap">FOR a moment, let us look at Whitefield, who spent the -year 1747 in America. Wesley had written him on -the subject of union; to which he replied on the 11th of -September, as follows:—</p> - -<div class="blockquote"> - -<p>“<span class="smcap">Dear and reverend Sir</span>,—Not long ago I received your kind -letter, dated in February last. My heart is really for an outward, as well -as an inward union. Nothing shall be wanting on my part to bring it -about; but I cannot see how it can possibly be effected, till we all think and -speak the same things. I rejoice to hear that you and your brother are -more moderate with respect to <i>sinless perfection</i>. Time and experience, I -believe, will convince you that, attaining such a state in this life, is not -the doctrine of the everlasting gospel. As for <i>universal redemption</i>, if we -omit on each side the talking for or against reprobation, which we may -fairly do, and agree, as we already do, in giving an universal offer to all -poor sinners that will come and taste of the water of life, I think we -may manage very well. But it is difficult to determine such matters at a -distance. Some time next year, I hope to see you face to face. I hope -ere long to be delivered from my outward embarrassments. I long to -owe no man anything but love. This is a debt, reverend sir, I shall -never be able to discharge to you, or your brother. Jesus will pay you -all. For His sake, I love and honour you very much, and rejoice as -much in your success as in my own. I cannot agree with you in some -principles, but that need not hinder love. What have you done with -the Moravian Brethren? Their affairs are in confusion here. I think -their foundation is too narrow for their superstructure. I believe, in -their plan, there are many plants that our heavenly Father hath not -planted. The Lord bless what is right, and rectify what is wrong in -them, in us, and in all. O for heaven! where we shall mistake, judge, -and grieve one another no more. Continue to pray for us, and assure -yourself, that you are always remembered by, reverend and very dear sir, -your most affectionate, though unworthy younger brother and willing servant -for Christ’s sake,</p> - -<p class="psig"> -“<span class="smcap">George Whitefield</span>.”<a id="FNanchor_609" href="#Footnote_609" class="fnanchor">[609]</a><br /> -</p> -</div> - -<p>So much for Whitefield. What about his English coadjutors? -Howel Harris writes:—</p> - -<p><span class="pagenum" id="Page_536">[Pg 536]</span></p> -<div class="blockquote"> - -<p>“Wales is like the garden of the Lord; many are awakened, and fresh -doors are opened. All the ministers and exhorters go on heartily, and -the presence and power of the Lord are still more manifest. Hasten thy -winged motion, oh glorious day! when I shall see Paul and Barnabas, -Luther and Calvin, and all the saints, joining in one song, and not so -much as remembering that they ever differed. I have lately, at their -own request, discoursed three or four times before several gentlemen, -ladies of fashion, some magistrates, counsellors, attorneys, and doctors in -divinity, and they behaved well. I have been all round South Wales, -travelling often twenty, and sometimes thirty miles a day, and preaching -twice, besides settling and conferring with the societies everywhere. I -am about to begin a round through North Wales, where I expect to be -sent home, or at least imprisoned. For ten days, my life will be in -continual danger.”</p> -</div> - -<p>Joseph Williams, of Kidderminster, relates, that he had -recently been on a preaching tour in Wales, and in Yorkshire. -At Haworth, he had taken a bed at the house of Grimshaw, -with whom he held sweet fellowship, from six o’clock at night -till two o’clock next morning. Grimshaw’s church was always -crowded, and hundreds were not able to get in at all. People -flocked to hear him from all the neighbouring towns, and as -many as a hundred strangers were accustomed, on a Sunday, -to dine at the village inn. The surrounding clergy were -caballing to get him suspended; and, if they succeeded, he -was resolved to become at once an itinerant preacher. The -landlord, at Colne, told Williams that Grimshaw had -preached in that town “damnation beyond all sense and -reason,” his sermon lasting two long hours; and that, “every -week, and almost every day, he preached in barns and private -houses, and was a great encourager of conventicles.”</p> - -<p>Thomas Adams says, he had been preaching in a barn at -Gosport, and that in the neighbourhood of Portsmouth the -good work was prospering. In Wilts, he had seen religion -reviving. In Gloucestershire, his labours had been blessed, -and the meetings of the societies had been a pentecost. -When at Bristol there had been “a brave shaking among the -dry bones.”</p> - -<p>James Relly (who afterwards founded a sect called -“Rellyan Universalists,”) observes, that at Bristol he had -examined the whole society once a week, but the place had -been “a furnace” to him. At Bath, he had “particular freedom.” -In Gloucestershire, he had been preaching every day,<span class="pagenum" id="Page_537">[Pg 537]</span> -and thrice on Sundays; and had found the people “honest, -simple, and hungering after the bread of life.” At Wednesbury, -he found his heart enlarged every time he preached. At -Birmingham, he had formed a society of twenty members, -and had left them with great regret. At Bromsgrove, he had -preached in an Independent chapel, to a congregation of -“simple, loving souls.” At Tewkesbury, a furious mob assaulted -him, swore, cursed, laughed, pricked the congregation -with pins, threw handfuls of snuff among them, and brickbats -and dirt; and broke the windows of the house; but, in the -midst of all, he continued preaching for an hour.</p> - -<p>John Relly was witnessing “many inroads made in Satan’s -kingdom,” and he seldom preached without seeing conversions.</p> - -<p>Herbert Jenkins had been preaching in Scotland, and conversing -with the clergy, many of whom he pronounces to be -“good men, and very powerful preachers.” In Edinburgh, he -had found nearly twenty societies, including one composed of -soldiers, who had fought at the battle of Culloden. In the -park, he had had a congregation of many thousands. “At -Glasgow,” says the <i>Scots Magazine</i>, “he was complimented -with the freedom of the city, and was entertained by -the magistrates and by the presbytery. He made no public -collections as Whitefield did, and his behaviour altogether -was inoffensive and becoming.”</p> - -<p>John Edwards had made a tour through the midland -counties, where “King Jesus was getting Himself the victory.” -He writes:—“Oh what times and seasons we have had; souls -fired with the love of God, and following the word from place -to place, horse and foot, like men engaged in a war, determined -to take the city by force of arms.” At Haverfordwest -and in Wales, multitudes flocked to hear him.</p> - -<p>Certain members of the Tabernacle society, in London, -relate that the place was generally full; and a gentleman at -Plymouth writes, that “the work goes on very comfortably -there.”<a id="FNanchor_610" href="#Footnote_610" class="fnanchor">[610]</a></p> - -<p>These hints will suggest to the reader an idea of the work<span class="pagenum" id="Page_538">[Pg 538]</span> -that was being done by the preachers who propagated Whitefield’s -doctrines. All the letters, filling more than a hundred -pages of the “Christian History,” breathe the most ardent -piety, and are full of gratitude, hope, and exultation.</p> - -<p>Charles Wesley spent the first two months of 1747 in a -journey from Newcastle to Bristol. The next six months he -made London and Bristol the centre of his operations. The -last four months of the year were employed in Ireland.</p> - -<p>Wesley himself was travelling almost incessantly, and we -must now try to follow him.</p> - -<p>On January 11 he left London for Bristol. Reaching -Devizes, he found the town in the greatest uproar. Swelling -words, oaths, curses, and threatenings were abundant. -Mr. Innys, the curate, who knew of Wesley’s coming, had -spent the day in visiting from house to house, to stir up the -people against him. He had also published an advertisement, -in the most public places in the town, of “An obnubilative, -pantomime entertainment, to be exhibited at Mr. -Clark’s,” in whose house Wesley had to preach. For the -present, however, the high purpose of the zealous curate was -not realised. At the appointed hour, Wesley commenced -preaching. The well instigated mob were listeners, but they -were all dumb dogs, and attention sat on every face.</p> - -<p>Sixteen days afterwards, Wesley returned to this clerical -preserve, where he again found, that great efforts had been -used to raise a rabble, but, he writes, “it was lost labour; all -that could be mustered were a few straggling soldiers, and -forty or fifty boys.”</p> - -<p>Wesley told his brother, “there was no such thing as raising -a mob at Devizes”; but Charles soon found it to be otherwise. -Coming within a month after, on February 24, a crowd -awaited him, headed by “the chief gentleman of the town,” -while Mr. Innys, the energetic curate, stood with them in the -street, jumping for very joy. The reverend persecutor had -been more successful in organising ruffians to do his dirty -work, in the case of Charles, than he had been in the case of -Wesley himself. He had declared in the pulpit, as well as -from house to house, that he had heard Charles preach blasphemy -before the university, and tell his congregation, “If -you don’t receive the Holy Ghost while I breathe upon you,<span class="pagenum" id="Page_539">[Pg 539]</span> -you will all be damned.” He had secured the services of two -of the chief men in the borough, Messrs. Sutton and Willy, -both of them Dissenters. The poor parson was so supremely -happy, that he began to dance. The church bells were rung -backwards. Mrs. Philip’s house was ransacked; the windows -were smashed, and the shutters of the shop torn down; the -door was blocked up with a wagon; and lights were kindled to -prevent the preacher’s escaping. The mob then proceeded to -the inn, and seized the horses of Charles Wesley and his friend -Meriton, and, some hours afterwards, the poor animals were -found in a pond, up to the neck in water. A water engine -was played into the house where Charles was staying; the -rooms were flooded; and the goods were spoiled. The leader -of the small society was thrown into a pool, and, almost -miraculously, escaped an untimely death. The son of the -mayor had been converted, and, instead of running away to -sea, had joined the society. His father was a coward, and -had left the town, when he ought to have remained in it; but -his mother sent her maid, begging Charles Wesley to disguise -himself in a woman’s clothes, and endeavour to escape. At -length, the constable came, beseeching him to leave the town; -and poor Mr. Sutton and Mr. Willy began to fear the mob, -which they and their clerical friend Innys had been the means -of raising, was becoming more violent than might be safe. -In the midst of this, Charles Wesley and Mr. Meriton took -the opportunity to get away; and, after escaping a most -murderous attack from a couple of bulldogs, not less savage -than the bloodthirsty villains which hounded them on, the -two martyr like ministers began singing the hymn commencing, -“Worship, and thanks, and blessing;” and thus, in a -tone of triumph, made their way to Bath and Bristol.<a id="FNanchor_611" href="#Footnote_611" class="fnanchor">[611]</a></p> - -<p>Strangely enough, Wesley was accustomed to choose the -worst season of the year for his most trying journey. Why? -We cannot tell. Having finished his visitation of the London -classes, he set out, on the 16th of February, for Newcastle. -A north wind blew so hard and keen, that, when he and his -companions got to Hatfield, they could scarcely use either -their hands or feet. In making their way to Baldock, they<span class="pagenum" id="Page_540">[Pg 540]</span> -encountered a storm of snow and hail, which drove so vehemently -in their faces, that sight was useless, and breathing -almost impossible. Next day, they had the greatest difficulty -in keeping their horses on their feet. The wind rose higher -and higher, till it threatened to overturn both man and beast. -A storm of rain and hail drove through their coats, great and -small, boots, and everything; and, freezing as it fell, their eyebrows -were hung with icicles. On Stamford Heath, the snow -was lying in mountain drifts, which sometimes well-nigh -swallowed up both horses and riders; but, about sunset, they -came, cold and weary, to Brigg-Casterton. On the 18th, -they were told, so much snow had fallen in the night, that -travelling was impracticable. Wesley replied, “At least, we -can walk twenty miles a day, with our horses in our hands”; -and off he set. The north-east wind was piercing; the main -road was impassable; Wesley was distracted with the toothache; -but, at five in the afternoon, they arrived at Newark. -Next day, they came to Epworth, where they rested the three -days following; with the exception, that, on Sunday Wesley -preached twice in the humble meeting-house, and once, after -the evening prayers, at Epworth cross, to most of the adult -population of the town.</p> - -<p>The next three days were spent in an excursion to Grimsby -and back again to Epworth. Charles Wesley had been at -the former town seven weeks before, when the meeting-house -was invaded by a mob of wild creatures, almost naked, who -ran about the place, attacking all they met. Several caught -at the preacher to drag him down, and one struck at him. -At length, they fell to fighting and beating each other, till, -in a few minutes, they literally drove themselves out of -the very room from which they meant to drive the poor -Methodists; and one of the ringleaders, armed with a great -club, swore he would conduct the minister to his lodgings, -and forthwith led him through the drunken rioters to brother -Blow’s.<a id="FNanchor_612" href="#Footnote_612" class="fnanchor">[612]</a></p> - -<p>On this occasion, when Wesley himself came, “a young -gentleman and his companions” drowned Wesley’s voice, till -a poor woman took up the cause, and, by keenly and wittily<span class="pagenum" id="Page_541">[Pg 541]</span> -reciting a few passages of the young spark’s life, turned the -laugh of his companions upon him, and obliged him to -skulk away discomfited. Next day, he came to ask Wesley’s -pardon, and thus, for some years, Methodist persecution -at Grimsby ceased. At Tetney, Wesley found the most -remarkable society in England, with Micah Elmoor for its -leader. The members were all poor, and yet each gave from -eightpence to two shillings weekly,—certainly a large amount, -considering the rate of agricultural wages and the worth of -money. The members of the London society were not -averaging more than about a penny per week. Wesley was -surprised at the difference, and asked, “How is this?” To -which Micah Elmoor replied, “All of us, who are single -persons, have agreed together, to give both ourselves and all -we have to God; and, by this means, we are able, from time -to time, to entertain all the strangers that come to Tetney; -who often have no food to eat, nor any friend to give them -lodging.”</p> - -<p>On February 26, Wesley left Epworth, and proceeded -northwards, preaching, on his way, at Sykehouse, Acomb, -Thirsk, and Osmotherley. At the last mentioned place, -where he had already found a friend in the popish priest, the -clergyman of the parish allowed him to preach twice in the -parish church. “The bitterest gainsayers,” says Wesley, -“seemed now to be melted into love. All were convinced we -are no papists. How wisely does God order all things in -their season!”</p> - -<p>On the 2nd of March, he reached Newcastle. At this -period, Grace Murray had charge of the Orphan House family. -More than once, she had been an inmate; but she and sister -Jackson, like rival queens in the same establishment, were -unable to agree, and, at least twice, Wesley had had the -unenviable task of reconciling two gossiping women, whose -religion made them proud and garrulous, rather than of “a -meek and quiet spirit, which is in the sight of God of great -price.” Grace’s first husband was drowned in 1742, upon -which she removed from London to Newcastle, where she was -appointed leader of several classes. Within six months of -her husband’s death, she became the sweetheart of John -Brydon, and it was commonly supposed they were about to<span class="pagenum" id="Page_542">[Pg 542]</span> -marry, but, in the long run, Grace declined the honour of -John’s alliance. At the end of 1745, she was made Orphan -House keeper, and retained the office at the time of Wesley’s -visit, in 1747.<a id="FNanchor_613" href="#Footnote_613" class="fnanchor">[613]</a> Unfortunately, we shall have to recur to sister -Murray at a subsequent period.</p> - -<p>Another inmate was Jeannie Keith, belonging to a respectable -family of the Keiths in Scotland. Being persecuted on -account of her religious principles, she fled to England, and -took shelter in Wesley’s Orphan House, where she went by -the cognomen of “Holy Mary.” She was afterwards married -to James Bowmaker, a master builder at Alnwick, who erected -the first Methodist chapel in that town, and was the grandfather -of the Rev. James Everett. She had two children, and -died about the year 1752. It has generally been supposed, that -Jeannie Keith fell from grace, this opinion being founded upon -an expression in one of Wesley’s letters, written a year or two -previous to her death;<a id="FNanchor_614" href="#Footnote_614" class="fnanchor">[614]</a> but the inference is hardly legitimate, -and the thing itself is incorrect. The writer is possessed of -authentic manuscripts, showing, that though Jeannie returned -to the presbyterian religion, she continued faithful to her -great Master to the very last. A year only before her death, -she was diligently distributing the works of John and Charles -Wesley among her friends and relatives, including Lord and -Lady Saltoun; and the greatest crime that I can find alleged -against her, is that of rejoining the church of her childhood. -An extract from one of Jeannie’s letters to Wesley, in 1747, -may be useful.</p> - -<div class="blockquote"> - -<p>“I bless God, that ever He brought me into this house. It is like a -little heaven to me. There is not only such love, but such freedom -among us, as I could not have believed would have been so soon. I -have never seen a thing, that I thought amiss in any of the family, -neither do they seem to think anything wrong in me. I am as much -entangled with the great ones of the world as ever; and if they are not -with me, I am with them. I have great reasonings, whether to shake off -all acquaintance with them or not. I am surprised how they bear the -plainness of speech that I use; for with tears do I tell them the danger -that their souls are in. Oh! forget not your weak child,</p> - -<p class="psig"> -“<span class="smcap">Jeannie Keith</span>.”<a id="FNanchor_615" href="#Footnote_615" class="fnanchor">[615]</a><br /> -</p> -</div> - -<p><span class="pagenum" id="Page_543">[Pg 543]</span></p> - -<p>In another letter, dated November 1, 1748, and addressed -to Wesley, she writes:—</p> - -<div class="blockquote"> - -<p>“I think we never had a more blessed time in this house, since it was a -house. I know of nothing amiss betwixt sister Murray and me; but we -cannot be as one soul; for, you know, she must have a little pre-eminence. -I am exceeding willing that she should; and so we live in great peace, -and, I believe, in love. I am still unwilling to take anything from anybody. -I work out of choice, having never yet learned how long a woman -can be idle and innocent. I do not murmur because I have not worldly -goods, or a little skin-deep beauty; but I am happy, because, as long as -God lives, I shall enjoy Him; so long as there is a heaven, I shall possess -it. If this thought cannot make me happy, without anything else, I -deserve to be miserable.</p> - -<p class="psig"> -“Your affectionate and loving child,<br /> -“<span class="smcap">Jeannie Keith</span>.”<a id="FNanchor_616" href="#Footnote_616" class="fnanchor">[616]</a><br /> -</p> -</div> - -<p>How many more refugee sisters there were in the Orphan -House, we are not informed; but we learn from the manuscript -already quoted, that, about this period, Christopher Hopper, -Benjamin Wheatley, Edward Dunstan, and Eleazer Webster, -all of them either already or about to become itinerants, were, -more or less, Orphan House residents; and it is probable, -that these were some of the young men referred to in the -extracts following. The Orphan House was, at once, a place -of worship, a school for orphans, a refuge for the injured and -oppressed, the northern home of Wesley, and the “theological -institution” of his preachers. Wesley writes:—</p> - -<div class="blockquote"> - -<p>“March 2.—I rode to Newcastle. I found all in the house of the same -spirit; pouring out their souls to God many times in a day together, and -breathing nothing but love and brotherly kindness.”</p> - -<p>“March 4.—This week I read over, with some young men, a compendium -of rhetoric, and a system of ethics. I see not, why a man of tolerable -understanding may not learn in six months more of solid philosophy -than is commonly learned at Oxford in four (perhaps seven) years.”</p> -</div> - -<p>The old Orphan House was thus the first institution in -which young Methodist preachers received instructions for the -efficient discharge of their ministerial duties. Here Wesley -himself studied. During this very visit, he read “The Exhortations -of Ephraem Syrus,” whose picture of a broken and -contrite heart had never been excelled since the days of -David,—and “The History of the Puritans;” after which he<span class="pagenum" id="Page_544">[Pg 544]</span> -wrote:—“I stand in amaze: first, at the execrable spirit of persecution -which drove those venerable men out of the Church, -and with which Queen Elizabeth’s clergy were as deeply -tinctured as ever Queen Mary’s were; secondly, at the weakness -of those holy confessors, many of whom spent so much -of their time and strength in disputing about surplices and -hoods, or kneeling at the Lord’s supper.”</p> - -<p>It is a curious fact, that, though only little more than four -years had elapsed since the society at Newcastle was founded -by Charles Wesley, it was now reduced from above eight -hundred members to four hundred. Wesley, however, considered, -according to the old proverb, that “the half was more -than the whole”; but if this were true, the whole must have -been a motley mass.</p> - -<p>Having spent seven weeks at Newcastle and in the neighbourhood, -Wesley set out, on Easter Monday, April 20, for -London. In the evening, he reached Osmotherley, where, -after having ridden, at least, sixty miles, and preached twice, -he mounted a tombstone, and concluded the day by a -sermon from “The Lord is risen indeed.” Here John Nelson -met him, having just escaped from the hands of his murderous -persecutors in the vicinity of York.</p> - -<p>Proceeding to Thirsk, Wesley found the town full of -holiday folks, drinking, cursing, swearing, and cockfighting. -Making his way to Leeds and other towns in the west riding -of Yorkshire, he visited the Moravian settlement at Fulneck, -which was now approaching completion. “It stands,” says -he, “on the side of a hill, commanding all the vale beneath, -and the opposite hill. The front is exceeding grand, though -plain, being faced with fine, smooth, white stone. The -Germans suppose it will cost about three thousand pounds; it -is well if it be not nearer ten. But that is no concern to the -English Brethren; for they are told, and believe, that all the -money will come from beyond the sea.” We shall find, in a -subsequent chapter, that Wesley’s doubts respecting the -“ways and means” were not unfounded.</p> - -<p>At Keighley, Wesley ascertained that the small society of -ten had increased tenfold. He visited Grimshaw, and preached -in Haworth church. At Halifax, he addressed “a civil, senseless -congregation,” and baptized a Quaker. Meeting with<span class="pagenum" id="Page_545">[Pg 545]</span> -William Darney, who, besides converting Grimshaw, had been -the means of forming a number of societies among the mountains -of Lancashire and Yorkshire, Wesley, at his request, -set out to visit those infant churches, at Roughlee, Widdap, -Stonesey Gate, and other places. While preaching one morning -at five o’clock, near New Church, in Rossendale, one of -his hearers was a young man, then in his twentieth year, who -afterwards rose to a high position,—John Butterworth, for -more than fifty years the pastor of a Baptist church, the -author of a valuable concordance to the Holy Scriptures, and -the father of the late Joseph Butterworth, Esq., who was long -a distinguished Methodist in the metropolis, and a member of -the House of Commons.</p> - -<p>From Rossendale, Wesley proceeded to Manchester, where, -on the 7th of May, he preached at Salford cross. Within the -last few months, a few young men had formed themselves -into a society, had rented a room, and written a letter desiring -the Wesleys to own them as brethren. The “room” was a -small apartment in a house built upon a rock on the bank of -the Irwell, on the north side of Blackfriars Bridge, at the -bottom of a large yard, known by the name of the “Rose -and Crown yard,” and which was filled with wood built, -thatched cottages. The house, containing the “preaching -room” was three storeys high. The ground floor was a -joiner’s shop; the rooms in the middle story were the residence -of a newly married couple; the garret was the “room,” -and was itself also the home of a poor woman, who there -plied her spinning wheel, while her husband, in the same -apartment, flung the shuttle. Christopher Hopper, at one of -the Manchester conferences, referred to this little meeting-house, -and said: “In 1749, I preached in an old garret, that -overhung the river, in the neighbourhood of the old bridge. -The coals were in one corner of the room, the looms in -another, and I was in danger of breaking my neck in getting -up to it. The congregation consisted of not more than from -twenty to thirty persons.”<a id="FNanchor_617" href="#Footnote_617" class="fnanchor">[617]</a> Such was the cradle of Manchester -Methodism, in 1747. Wesley says, “their house<span class="pagenum" id="Page_546">[Pg 546]</span> -would not contain a tenth part of the people,”—and hence he -went to Salford cross.</p> - -<p>While at Manchester, Wesley made his first visit to Boothbank. -Here resided John and Alice Crosse. Alice had -been a rude, uncultivated creature, but had a dash of the -heroine in her constitution. “John Crosse,” said she, “wilt -thou go to heaven with me? If not, I am determined not to -go to hell with thee.” Her decision was firm and final, and -honest John soon joined her in her journey to the better land. -They now gladly received the servants of God into their -dwelling, a pulpit was fixed in their largest room, a society -was formed, and Alice was made leader. Her endeavours to -be useful were indefatigable. Common beggars were intercepted, -warned of their sin and danger, prayed with, and then -relieved. Gentlemen, who came a-hunting, were run after, -and told, in the plainest terms, the consequences of their -sinful doings. On her husband being made a constable, (she -having far more courage than himself) he would send her to -the constables’ meetings, to defend the despised and persecuted -Methodists. When disappointed of a preacher, Alice -herself would occupy the pulpit, and, with faithful energy, -declare the truth as it is in Jesus. Though marked with -rusticity, she was, in decision and majesty, a Deborah.<a id="FNanchor_618" href="#Footnote_618" class="fnanchor">[618]</a> “She -was,” says John Pawson, “one of the most zealous, active, -spiritually minded women I ever knew.” She died in 1774, -aged sixty-five. Her house, for generations, was the happy -home of Methodist itinerants. Up to a few years ago, a -bootjack, made by John Nelson, at one of his visits, was -carefully preserved by her descendants living in the same -farm dwelling; and on the panes of glass in the window of -what was known as “the prophet’s chamber,” were not a few -inscriptions written by the brave hearted evangelists, who -there found a warm welcome. Boothbank was the loving -centre where the first Methodists of Lancashire and Cheshire -used to meet, for friendly counsel, and the old farmhouse was -licensed for preaching before any Methodist chapel was built -in Manchester. Five years after this first visit by Wesley, the -first Cheshire quarterly meeting was held in the humble<span class="pagenum" id="Page_547">[Pg 547]</span> -dwelling of John and Alice Crosse, when Chester sent, by -Jonathan Pritchard, the sum of twelve shillings; Bolton, by -George Eskrick, eight shillings and twopence; Manchester, -by Richard Barlow, two pounds three shillings and fivepence; -while Boothbank itself contributed the not insignificant sum -of ten shillings and elevenpence.<a id="FNanchor_619" href="#Footnote_619" class="fnanchor">[619]</a> Wesley’s description of -the Boothbank congregation, at his first visit, is brief but -beautiful,—“a quiet and loving people.”</p> - -<p>Leaving Boothbank, he proceeded to Mr. Anderton’s, near -Northwich. Here he preached, prayed, and talked for more -than two hours, his rustic congregation being intermixed with -“several of the gay and rich.” Many long years elapsed, however, -before Methodist preaching was established in the town -itself, and here, as elsewhere, Methodism met with brutal -persecution. On one occasion, the preacher was pulled down -the street by the hair of his head.<a id="FNanchor_620" href="#Footnote_620" class="fnanchor">[620]</a> On another, John Morris -narrowly escaped being thrown over the bridge into the river.<a id="FNanchor_621" href="#Footnote_621" class="fnanchor">[621]</a> -The mob, encouraged by two young gents of the names of -Barrow and Jeffreys, rejoiced not only in throwing stones, -mud, and rotten eggs, but in dragging the Methodist itinerants -into a quagmire, which divided the townships of Northwich -and Witton. One of the first Methodists here was Isaac -Barnes, a seedsman, who was often rolled in the foul river, -and in other respects made to suffer; but his sister once -used a device by which the biters were bitten. While the -mob were shouting, swearing, and throwing stones at the -front of her brother’s house, she quietly heated the poker, -and then, letting it cool till its redness was removed, she -rushed into the street, and pretended to strike the assembled -scamps. One seized the poker, but instantly let it go. -Others, in quick succession, did the same; and, in a little -while, the amazon was victorious; by their own act, in seizing -the heated poker, most of the assailants were in burning -agony; and the valorous mob were surprised and scattered. -Moses Dale was another of the first Northwich Methodists,—a -poor and plain, but earnest and honest man,—a class-leader -and local preacher, who was once carried round the<span class="pagenum" id="Page_548">[Pg 548]</span> -town on a butcher’s block, and then set down in the market -place, where the crowd with cow horns blew into his ears -till he was almost deafened. Moses was a man of small -ability, but a son of thunder. Once a year, he made a -preaching tour through Derbyshire and Shropshire, and, on -one occasion, preached in the vicarage at Madeley, with his -hands on Fletcher’s shoulders. “Moses,” said some young -swells in a chemist’s shop, “is it true that you know your sins -forgiven?” “I am forbidden to tell you,” quietly replied -Moses. “Who forbids you, Moses?” “Jesus Christ,” said -Moses; “look at Matthew vii. 6.” “Surely, Moses, you don’t -compare us to swine?” “No,” quoth Moses, “but the Bible -does, and I have no occasion.” Poor Moses died in 1788.</p> - -<p>From Northwich, Wesley went to Congleton, and Macclesfield, -and Sheffield, and Leeds; and then, turning round, he -hurried, by way of Nottingham and Birmingham, to London, -which he reached on the 21st of May.</p> - -<p>For the last eight years, Wesley had been shut out of the -London churches; but now, to one of them, he was again -admitted. The Rev. Richard Thomas Bateman, a man of -high birth and great natural endowments, was rector of St. -Bartholomew’s the Great, in Smithfield, and also held a living -in Wales, where he had been converted under the powerful -ministry of the Rev. Howel Davies.<a id="FNanchor_622" href="#Footnote_622" class="fnanchor">[622]</a> Being converted himself, -he, at once, with great fervour, began to pray and preach -for the conversion of others.</p> - -<p>As soon as Wesley got back to London, Mr. Bateman -offered him his pulpit, and the offer was accepted. The -church was crowded to excess. The churchwardens complained -to Bishop Gibson, saying, “My lord, Mr. Bateman, -our rector, invites Mr. Wesley very frequently to preach in -his church.” The bishop replied, “What would you have -me do? I have no right to hinder him. Mr. Wesley is a -clergyman, regularly ordained, and under no ecclesiastical -censure;”<a id="FNanchor_623" href="#Footnote_623" class="fnanchor">[623]</a> and so the matter ended.</p> - -<p>From the first, the financial affairs of the London society -had been entrusted to stewards. Hitherto, they had been<span class="pagenum" id="Page_549">[Pg 549]</span> -sixteen in number, but Wesley now reduced them to seven, -to whom he gave a series of instructions how to regulate their -behaviour. They were to hold meetings every Tuesday and -Thursday morning. Every meeting was to begin and end -with prayer. Once a month, their accounts were to be transcribed -into the ledger. Each, in turn, was to be chairman for -a month. Nothing was to be done without the consent of the -minister. They were to be deeply serious. Only one was to -speak at once, and he only just loud enough to make himself -heard. They were to avoid all clamour and contention. If -they could not relieve the poor who came, they were not to -grieve them. They were to give them soft words, if nothing -else; and to make them glad to come, even though they had -to go away empty. A steward breaking any of these rules, -after being thrice admonished by the chairman, was to be -deposed from office.</p> - -<p>It may be asked whence the stewards obtained their funds. -The answer is, that, for more than forty years, all the money -collected in the London classes was put into the hands of -these officials, and was distributed in relieving the necessities -of the poor. Not a shilling seems to have been spent upon -the preachers’ salaries.<a id="FNanchor_624" href="#Footnote_624" class="fnanchor">[624]</a></p> - -<p>Visiting the sick, and the opening of the dispensary, have -been already noticed. But, besides these, there were connected -with the old Foundery other expensive and valuable -institutions. Two small houses were taken and fitted up for -the reception of needy and deserving widows, for the support -of whom the collections at the sacraments and the contributions -of the bands were given. In 1748, Wesley writes: “In -this (commonly called the poor-house) we have now nine -widows, one blind woman, two poor children, and two upper -servants, a maid and a man. I might add, four or five -preachers; for I myself, as well as the other preachers who -are in town, diet with the poor, on the same food, and at the -same table; and we rejoice herein, as a comfortable earnest of -our eating bread together in our Father’s kingdom.”<a id="FNanchor_625" href="#Footnote_625" class="fnanchor">[625]</a></p> - -<p>Then there was a school with two masters, and about sixty<span class="pagenum" id="Page_550">[Pg 550]</span> -children, a few of whom paid for their tuition, but the greater -part, being extremely poor, were taught and even clothed -gratuitously. The rules were characteristic, but some of them -exceedingly absurd. No child was to be admitted under the -age of six. All the children were to be present every morning -at the five o’clock preaching. The school hours were from six -to twelve, and from one to five. No holidays were granted. -No child was to speak in school, but to the masters; and any -child who was absent two days in one week, without leave, -was to be excluded. The education consisted of reading, -writing, and arithmetic. Two stewards were appointed to -receive subscriptions and to pay expenses; and also to pray -with and exhort the children twice a week; and to meet the -parents every Wednesday morning, and give them counsels -how to train their children when at home.<a id="FNanchor_626" href="#Footnote_626" class="fnanchor">[626]</a></p> - -<p>Then there was a lending society. Observing that people -often needed small sums of money, but knew not where to -borrow them, Wesley went from one end of London to the -other, and, in a few days, begged £50. This was lodged in -the hands of stewards, who attended every Tuesday morning -for the purpose of lending to those who wanted any small -amount, not exceeding twenty shillings, on condition that the -loan should be repaid within three months. Wesley writes: -“It is almost incredible, but, with this inconsiderable sum, two -hundred and fifty have been assisted within the year 1747. -Will not God put it into the heart of some lover of mankind -to increase this little stock? If this is not lending unto the -Lord, what is?”<a id="FNanchor_627" href="#Footnote_627" class="fnanchor">[627]</a></p> - -<p>The stock was increased. At the commencement of 1748, -Wesley made a public collection for the same object, and by -this and by other means the capital was raised, in 1767, to -£120,<a id="FNanchor_628" href="#Footnote_628" class="fnanchor">[628]</a> after which the maximum loan was altered from one -pound to five.<a id="FNanchor_629" href="#Footnote_629" class="fnanchor">[629]</a> Hundreds of the honest poor were greatly -assisted by this benevolent device; and, among others, the well -known Lackington, who about the year 1774 was penniless, -but who, by the help of Wesley’s fund, began a book business, -which grew to such immense dimensions, that, eighteen years<span class="pagenum" id="Page_551">[Pg 551]</span> -afterwards, its annual sales were more than a hundred thousand -volumes, from which Lackington, the quondam cobbler, realised -the noble income of £5000 a year.</p> - -<p>Such were the benevolent institutions connected with the -Foundery in 1747. Wesley was often accused of making -himself rich. In reply to this, in 1748, he sarcastically remarks:—“Some -have supposed my revenue was no greater -than that of the Bishop of London. Others have computed, -that I receive £800 a year from Yorkshire only. If so, it -cannot be so little as £10,000 a year which I receive out of all -England! Accordingly, the rector of Redruth extends the -calculation pretty considerably. ‘Let me see,’ said he; ‘two -millions of Methodists, and each of these paying twopence -a week.’ If so, I must have £860,000, with some odd -shillings and pence, a year! A tolerable competence! But -be it more or less, it is nothing at all to me. All that is -contributed or collected, in every place, is both received and -expended by others; nor have I so much as the ‘beholding -thereof with my eyes.’ And so it will be, till I turn Turk or -pagan. For I look upon all this revenue, be it what it may, -as sacred to God and the poor; out of which, if I want anything, -I am relieved, even as another poor man. So were -originally all ecclesiastical revenues, as every man of learning -knows; and the bishops and priests used them only as such. -If any use them otherwise now, God help them!”<a id="FNanchor_630" href="#Footnote_630" class="fnanchor">[630]</a></p> - -<p>The conference of 1747 began on the 15th of June, and -ended on the 20th. This was the largest yet held. Six -clergymen were present, namely, John and Charles Wesley, -Charles Manning, Richard Thomas Bateman, Henry Piers, -and Vincent Perronet; also Howel Harris; and nine preachers, -John Jones, Thomas Maxfield, Jonathan Reeves, John Nelson, -John Bennet, John Downes, Robert Swindells, John Maddern, -and Thomas Crouch, the last mentioned being a local preacher -only.<a id="FNanchor_631" href="#Footnote_631" class="fnanchor">[631]</a></p> - -<p>Two doctrines were discussed at the conference of 1747; -first, whether a Divine assurance of the forgiveness of sins is -an essential part of justifying faith; and secondly, whether<span class="pagenum" id="Page_552">[Pg 552]</span> -entire sanctification is attainable in the present life. It was -inquired, “Is justifying faith a Divine assurance that Christ -loved <i>me</i>, and gave Himself for <i>me</i>?” Answer: “We believe -it is.”<a id="FNanchor_632" href="#Footnote_632" class="fnanchor">[632]</a> This was unguarded language, and John Wesley soon -felt it so. A month later, he seems to have examined the -subject more closely, and wrote to his brother Charles as -follows:—</p> - -<div class="blockquote"> - -<p>“Yesterday I was thinking on a <i>desideratum</i> among us, a <i>genesis problematica</i> -on justifying faith. A skeleton of it, I have roughly set down.</p> - -<p>“Is justifying faith a sense of pardon? <i>Negatur.</i></p> - -<p>“By justifying faith, I mean, that faith, which whosoever hath not is -under the wrath and curse of God. By a sense of pardon, I mean, a distinct, -explicit assurance, that my sins are forgiven.</p> - -<p>“I allow (1) That there is such an explicit assurance. (2) That it is the -common privilege of real Christians. (3) That it is the proper Christian -faith, which purifies the heart, and overcomes the world.</p> - -<p>“But I cannot allow, that justifying faith is such an assurance, or -necessarily connected therewith.</p> - -<p>“Because, if justifying faith necessarily implies such an explicit assurance -of pardon, then every one who has it not, and every one so long as -he has it not, is under the wrath and curse of God. But this is a supposition -contrary to Scripture and to experience (Isa. l. 10, and Acts x. 34).</p> - -<p>“Again, the assertion, that justifying faith is a sense of pardon, is contrary -to reason; it is flatly absurd. For how can a sense of our having -received pardon be the condition of our receiving it?</p> - -<p>“If you object, ‘We know fifteen hundred persons who have this -assurance.’ Perhaps so, but this does not prove that they were not -justified till they received it. 2. ‘We have been exceedingly blessed in -preaching this doctrine.’ We have been blessed in preaching the great -truths of the gospel; although we tacked to them, in the simplicity of our -hearts, a proposition which was not true. 3. ‘But does not our Church -give this account of justifying faith?’ I am sure she does of saving or -Christian faith; I think she does of justifying faith too. But to the law -and testimony. All men may err: but the word of the Lord shall stand -for ever.”<a id="FNanchor_633" href="#Footnote_633" class="fnanchor">[633]</a></p> -</div> - -<p>This seems to clash with Wesley’s previously expressed -sentiments, and, in 1809, there was a somewhat bitter controversy -on the subject between the Rev. Melville Horne and the -Rev. Edward Hare and others. Suffice it to say here, that -the definition of faith in the Church of England’s homily on -salvation, which Wesley had been wont to quote, was rather a<span class="pagenum" id="Page_553">[Pg 553]</span> -definition of the <i>habitual</i> faith of a justified man, than of the -<i>act</i> by which a sinner is first justified and saved.<a id="FNanchor_634" href="#Footnote_634" class="fnanchor">[634]</a> Wesley -held this corrected view to the end of life.</p> - -<p>As it respects the second question raised at the conference -of 1747, it was allowed—(1) That many of those who have -died in the faith were not made “perfect in love” till a little -before death; (2) that the term “sanctified” is continually -applied by St. Paul to all that are justified, but that, by -this term <i>alone</i>, he rarely, if ever, means saved from all sin, -and consequently, it is improper to use it in such a sense -without adding the word “wholly” or “entirely”; and -(3) that the inspired writers very rarely speak either of, or to -those who are wholly sanctified, and that therefore it behoves -us, in public at least, rarely to speak, in full and explicit -terms, concerning entire sanctification. Having conceded -such points (which may sound strangely in the ears of some -at the present day), the Conference proceeds to show most -conclusively, from numerous texts of Scripture, that believers -ought to expect to be saved from all sin, previous to death; -but exhorts such as have attained to this state of grace -not to speak of it to those who know not God, nor indeed to -any without some particular reason, without some particular -good in view, and even then to have an especial care to avoid -all appearance of boasting, and to speak more loudly and -convincingly by their lives, than they can do by their -tongues.</p> - -<p>The remainder of the conference sittings were principally -occupied in determining miscellaneous matters. The right of -private judgment was enforced. All agreed to read, before -the next conference, all the tracts which had been published -by Wesley, and to mark every passage which they considered -to be wrong or dubious. It was ruled, that the Methodists were -not schismatics, any more than they were rebels or murderers. -It was agreed that they had been too limited in their field -preaching; and that they had paid “respect to persons,” by -devoting more of their time to the rich than to the poor, by not -speaking to them so plain as to the others, and by admitting -them into the society and bands, though they had never<span class="pagenum" id="Page_554">[Pg 554]</span> -received remission of sins, nor met in any band at all. Precautions -were to be employed in keeping from the Lord’s -table unworthy communicants, first, by exercising more care -in admitting members into the society, and secondly, by giving -notes to none but those who applied for them on the days -appointed in each quarter. Wesley’s “assistants” were now -twenty-two in number. The names of thirty-eight local -preachers are given, including a number, who, to some extent, -were already labouring as itinerants.</p> - -<p>Who can fail to admire the simple, honest earnestness of -these early conclaves of godly Methodists?—men, without -preconceived ideas, desiring above all things to ascertain what -is truth, and to adopt the most useful plans in spreading it? -“In our first conference,” say they, “it was agreed to examine -every point from the foundation. Have we not been somewhat -fearful in doing this? What were we afraid of? Of -overturning our first principles? Whoever was afraid of this, -it was a vain fear. For if they are true, they will bear the -strictest examination. If they are false, the sooner they are -overturned the better. Let us all pray for a willingness to -receive light; an invariable desire to know of every doctrine, -whether it be of God.” Men animated by such a principle -were sure to have happy meetings, and were not likely to go -far astray.</p> - -<p>On the Sunday after the conference ended, Wesley set out -for Cornwall. It was the eve of a parliamentary election, -and, at Exeter, while his clothes were being dried, he wrote -“A Word to a Freeholder;” and, at St. Ives, so successfully -warned the Methodists against bribery, that, though sorely -tempted, “not one of them would even eat or drink at -the expense of the candidate for whom they voted.” At -Plymouth, a lieutenant with his retinue of soldiers, drummers, -and a mob, came to make disturbance. At St. Agnes, the -rabble threw dirt and clods; and Mr. Shepherd’s horse, -taking fright, leaped over a man who was stooping down, -the poor fellow screaming most lustily, but escaping unhurt. -Here another man, learning that Wesley was about to -preach, said, “If he does, I’ll stone him,” and forthwith -began to fill his pockets with the needful missiles. He -reached the spot. Wesley took his text, “He that is with<span class="pagenum" id="Page_555">[Pg 555]</span>out -sin among you, let him first cast a stone at her.” -The man’s courage failed him, stone after stone stealthily -dropped from his well filled pockets, and he went away with -the impression that the preacher was something wonderful.<a id="FNanchor_635" href="#Footnote_635" class="fnanchor">[635]</a> -At Sithney, Wesley met the stewards of all the Cornish -societies, and found that there were eighteen exhorters -in the county; that three of these had no gifts at all for -the work, neither natural nor supernatural; that a fourth -had neither gifts nor grace, but was a dull, empty, self conceited -man; and that a fifth had considerable gifts, but had -evidently made shipwreck of the grace of God. These, -therefore, he set aside, and advised the societies not to hear -them. The remaining thirteen were to preach when there -was no preacher in their own or the neighbouring societies, -provided that they would take no step without the advice of -those who had more experience than themselves. At -Newlyn, where Peter Jaco had been recently converted,<a id="FNanchor_636" href="#Footnote_636" class="fnanchor">[636]</a> -some poor wretches of Penzance began cursing and swearing, -and thrust Wesley down the bank on which he was preaching. -At Port Isaac, the mob hallooed and shouted, but none -except the captain lifted up his hand to strike. At Camelford, -a large train attended him, but only one stone struck -him. At Terdinny, the parson affirmed publicly in his -church, that Wesley’s errand was to obtain a hundred pounds, -which must be raised directly. These were the unpleasantnesses -of his journey; but, upon the whole, his visit was -happy and successful; and, almost in every place, he found -the good work prospering, as the following letter to his friend -Ebenezer Blackwell shows:—</p> - -<div class="blockquote"> -<p class="psig"> -“<span class="smcap">St. Ives</span>, <i>July 10, 1747</i>.<br /> -</p> - -<p>“<span class="smcap">Dear Sir</span>,—A great and effectual door is opened now, almost in -every corner of this country. There is such a change within these two -years as has hardly been seen in any other part of England. Wherever -we went, we used to carry our lives in our hands; and now there is not -a dog to wag his tongue. Several ministers are clearly convinced of -the truth; few are bitter; most seem to stand neuter. Some of the -gentlemen (so called) are almost the only opposers now; drinking, revelling, -cursing, swearing gentlemen, who neither will enter into the -kingdom of heaven themselves, nor suffer any others, if they can hinder<span class="pagenum" id="Page_556">[Pg 556]</span> -it. The most violent Jacobites among these are continually crying out -that we are bringing the Pretender; and some of these worthy men bear -his majesty’s commission, as justices of the peace.</p> - -<p class="psig"> -“I am, dear sir,<br /> -“Your affectionate servant,<br /> -“<span class="smcap">John Wesley</span>.”<a id="FNanchor_637" href="#Footnote_637" class="fnanchor">[637]</a><br /> -</p> -</div> - -<p>Wesley got back to Bristol on August 1, and, three days -afterwards, set out for Ireland.</p> - -<p>Poor Ireland! Even then, Ireland was England’s greatest -difficulty. A hundred years had elapsed since the bloody -rebellion of 1641; and more than half a century had passed -since King William’s victory at the battle of the Boyne. -Irish parliaments, during the reign of Anne, and the first -and second Georges, had riveted and extended the penal -laws against papists. Ireland was in a state of torpid tranquillity—a -slumbering volcano, stirred only by apprehensions -of internal commotion, or by the agitation of partisan -quarrels between the rival factions of court and country. -The massacre of 1641, and the sanguinary persecution in the -reign of the bigoted James II., were still fresh in the recollection -of Protestants, and heightened their animosity to the -utmost; while, on the other hand, discomfitures and disasters, -penal laws and legalized oppression, rendered the hatred of -the papists virulent beyond example. Irritating and maddening -circumstances fomented, on both sides, the most -rancorous malignity: protestantism was triumphant, and an -imperious papacy in a degrading bondage.</p> - -<p>In England, Moravianism was the pioneer of Methodism; -and so it was in Ireland. In 1745, an English soldier in -Dublin formed a small society of pious people, and began -to preach to them. Just at this juncture, Benjamin La Trobe, -a young student in connection with the Baptists, having -finished his studies at the university of Glasgow, came to -Dublin, and became the leader of the little band, gathered -together by the soldier’s exertions, thirty of whom already -belonged to different religious churches. In the same year, -John Cennick withdrew himself from Whitefield’s connexion, -and transferred all the societies that he had been the means<span class="pagenum" id="Page_557">[Pg 557]</span> -of forming, to the care of the Moravians, while he himself -became a Moravian minister. At the request of the society, -organised by the soldier, and now presided over by Benjamin -La Trobe, John Cennick came to Dublin in June, 1746, and -began to preach in a chapel in Skinner’s Alley, which the -society had hired from the Baptists. The place was soon -crowded with hearers, and the society increased to about five -hundred members.</p> - -<p>Soon after this, Cennick had to attend a Moravian synod in -Germany. During his absence, Thomas Williams, one of -Wesley’s itinerants, came to Dublin. Williams was a man of -attractive appearance, pleasing manners, and good address. -Holmes, in his “History of the United Brethren,” says that -Williams prevailed on several members of the society to leave -the Moravians and join the Methodists, and we have no -authority to deny the statement. It may be true, or it may -be otherwise. Certain it is, that, by some means, Williams -formed a separate society, and in a few weeks wrote to -Wesley,<a id="FNanchor_638" href="#Footnote_638" class="fnanchor">[638]</a> who determined to visit Ireland without delay. The -results of this were vastly important. Forty-two times -Wesley crossed the Irish Channel, and spent, in his different -visits, at least half-a-dozen years of his laborious life in the -emerald isle. Ireland yielded him some of the most eminent -of his coadjutors—Thomas Walsh, Adam Clarke, Henry -Moore, and others; and Irishmen were ordained by Providence -to found Methodism, or to aid in founding it, in the -North American British provinces, in the West Indies, in -Africa, in India, and in Australia.</p> - -<p>Wesley landed in Dublin Bay on Sunday morning, -August 9. His host was Mr. Lunell, a banker,<a id="FNanchor_639" href="#Footnote_639" class="fnanchor">[639]</a> who afterwards -gave £400 towards the erection of the Methodist -chapel in Whitefriar Street.<a id="FNanchor_640" href="#Footnote_640" class="fnanchor">[640]</a></p> - -<p>On the day of his landing, Wesley preached, in St. Mary’s -church, to “as gay and senseless a congregation as he ever -saw.” Next morning he met Thomas Williams’s society at -five; and at six preached in the large room, which was not -large enough to contain the congregation. He then went to<span class="pagenum" id="Page_558">[Pg 558]</span> -Mr. R——, the curate of St. Mary’s, who “professed abundance -of goodwill,” and commended Wesley’s sermon; but -“expressed the most rooted prejudice against lay preachers, -or preaching out of a church; and said, ‘the Archbishop of -Dublin was resolved to suffer no such irregularities in his -diocese.’”</p> - -<p>The day after, Wesley waited on the archbishop; spent -above two hours in conversation with his grace; and answered -abundance of objections.</p> - -<p>Meanwhile, Wesley and John Trembath (who was with -him) continued preaching in a chapel, originally designed for -a Lutheran church, which would accommodate about four -hundred people. This was in Marlborough Street,<a id="FNanchor_641" href="#Footnote_641" class="fnanchor">[641]</a> and was -crowded with poor and rich, and ministers of every denomination. -Wesley devoted every morning to an explanation of -the rules of the Methodist societies, and preached twice a day -to many more than the meeting-house would hold. Four -days after his arrival, he wrote as follows, to his friend Mr. -Ebenezer Blackwell:—</p> - -<div class="blockquote"> - -<p>“I have found a home in this strange land. I am at Mr. Lunell’s just -as at the Foundery; only, that I have not such attendance here; for I -meet the people at another part of the town. For natural sweetness of -temper, for courtesy and hospitality, I have never seen any people like -the Irish. Indeed, all I converse with are only English transplanted into -another soil; and they are much mended by the removal, having left all -their roughness and surliness behind them. They receive the word of -God with all gladness and readiness of mind. The danger is, that it -should not take deep root, that it should be as seed falling on stony -ground.</p> - -<p>Mr. Lunell and his family desire their best respects to Mrs. Blackwell -and you. His daughter can rejoice in God her Saviour. They propose -to spend the winter in England.”<a id="FNanchor_642" href="#Footnote_642" class="fnanchor">[642]</a></p> -</div> - -<p>Saturday, August 15, Wesley arranged to see, at Mr. -Lunell’s, all who wished to speak with him. He writes: “I -found scarce any Irish among them. At least ninety-nine in -a hundred of the native Irish remain in the religion of their -forefathers. The Protestants, whether in Dublin or elsewhere, -are almost all transplanted lately from England. Nor is it -any wonder, that those who are born papists generally live<span class="pagenum" id="Page_559">[Pg 559]</span> -and die such, when the protestants can find no better ways to -convert them than penal laws and acts of parliament.”</p> - -<p>He ascertained, by personal examination, that the Dublin -society, formed by Williams, consisted of about two hundred -and eighty members, “many of whom appeared to be strong -in faith.” Mr. La Trobe, the Moravian preacher, took alarm; -read to his congregation the “Short View of the Difference -between the Moravians,” etc.; and gave utterance to “bitter -words”; but this did service to the Methodists rather than -otherwise.</p> - -<p>After spending exactly a fortnight in Dublin, Wesley returned -to England, and was succeeded by his brother Charles, -who arrived on September 9, with Charles Perronet as his -companion.</p> - -<p>During the fortnight which had elapsed since Wesley left, -a mob had broken into the Marlborough Street chapel, and -destroyed all before them; goods of a considerable value had -been stolen; the pulpit and benches had been burnt openly in -the street, and several of the Methodists beaten with -shillalahs. Charles found that a new nickname had been -given to the poor Methodists. John Cennick, in his zeal against -popish idolatry, had said, “I curse and blaspheme all the -gods in heaven, but the Babe that lay in Mary’s lap, the Babe -that lay in swaddling clouts”; and, because of that, the -populace called him “swaddling John,” and the Methodists -“Swaddlers.” The Methodists were now without a meeting-house, -and Charles Wesley, at the peril of his life, regularly -preached on Oxmanton Green; but, within a month, he -bought a house near Dolphin’s Barn, the whole ground floor of -which was a weaver’s workshop.<a id="FNanchor_643" href="#Footnote_643" class="fnanchor">[643]</a> He writes on October 10, -to Mr. Blackwell:—“At my first coming here, we were so -persecuted, that no one in Dublin would venture to let us a -house or a room; but now their hearts are turned, and we -have the offer of several convenient places.”<a id="FNanchor_644" href="#Footnote_644" class="fnanchor">[644]</a> And, in -another letter, to his brother, dated October 9, he remarks, -that he must either buy the house near Dolphin’s Barn, or -get some other lodgings, or take his flight. “<i>Here</i> I can stay<span class="pagenum" id="Page_560">[Pg 560]</span> -no longer. A family of squalling children, a landlady just -ready to lie in, a maid who has no time to do the least thing -for us, are some of our inconveniences. Our two rooms for -four people allow no opportunity for four people. Charles -Perronet and I groan for elbow room in our press-bed; our -diet is answerable to our lodgings; we have no one to mend -our clothes and stockings, and no money to buy more.”<a id="FNanchor_645" href="#Footnote_645" class="fnanchor">[645]</a> -Under such circumstances, the weaver’s shop was turned into a -preaching house, and the rooms above it used as the Dublin -home of the two Wesleys and their itinerants. Charles -Wesley opened the “New House” on October 25, “by -preaching to a great multitude within and without”; and, -though he preached not fewer than five times during the day, -and also attended a three hours’ service at St. Patrick’s, he -“was as fresh” at night as he was when he commenced his -labour in the morning. The Dublin society contributed upwards -of £70 towards the expenses; Charles Wesley remained -more than six months as their devoted minister; and -Methodism in Ireland was fairly started.<a id="FNanchor_646" href="#Footnote_646" class="fnanchor">[646]</a> Wesley also gave -the Irish Methodists a hymn-book of 336 pages, entitled -“Hymns and Sacred Poems. Dublin: printed in the year -1747.” The hymns were 246 in number, and embodied much -of the Methodist history of the past eight years; but, with -this brief notice, we must leave them.</p> - -<p>On his return to England, at the end of August, Wesley -made his way from Holyhead to Bristol, preaching in streets, -in churchyards, on tombstones, in meadows, in castle yards, -and wherever he had a chance. At Cardiff, he found the -society filled with vain janglings, by J. Prosser, “an honest, -well meaning man; but no more qualified, either by nature or -grace, to expound Scripture, than to read lectures in logic or -algebra.”</p> - -<p>Hurrying up to London, which he reached on September -11, he recommenced his ministry in Moorfields, and declares, -that, excepting that at West Street, he knew no congregation -in London so serious as this. He made brief visits to Shoreham, -Newington, and Lewisham, where he employed himself<span class="pagenum" id="Page_561">[Pg 561]</span> -in writing. He examined the London classes, “and every -person severally, touching that bane of religion, evil speaking.” -He witnessed some happy deaths; among others that of Mrs. -Witham, “an eminent pattern of calm boldness for the truth; -of simplicity and godly sincerity; of zeal for God, and for all -good works; and of self denial in every kind.” He advised -his preachers, and wrote to one of them as follows:—“In -public preaching, speak not one word against opinions of any -kind. We are not to fight against notions, but sins. Least -of all should I advise you once to open your lips against -predestination. It would do more mischief than you are -aware of. Keep to our one point, present inward salvation -by faith, by the Divine evidence of sins forgiven.”<a id="FNanchor_647" href="#Footnote_647" class="fnanchor">[647]</a></p> - -<p>Having spent eleven weeks in London and its vicinity, he -set out, on November 30, for Bristol, calling at Salisbury on -his way. Five weeks before, Westley Hall, the base husband -of his sister Martha, had infamously deserted his wife and -family. The following is an <i>extract</i> from a letter published in -the <i>Gentleman’s Magazine</i>.<a id="FNanchor_648" href="#Footnote_648" class="fnanchor">[648]</a> Some parts of the letter are so -grossly filthy that it would be a pollution to insert them.</p> - -<div class="blockquote"> -<p class="psig"> -“<span class="smcap">Salisbury</span>, <i>October 30, 1747</i>.<br /> -</p> - -<p>“There have been, for some years past, a considerable number of -Methodists in this city, who were at first collected, and have since continued -under the guidance of Mr. Hall, as their minister. This man, by -an uncommon appearance of sanctity, joined with indefatigable labour in -field and house preaching, drew multitudes of the meaner sort, both of -Dissenters and the Established Church, to attend him. And, though he -has continually advanced the grossest absurdities, both in his preaching -and writings, yet he has so bewitched his followers, that his words had -greater weight with them than the words of Christ and His apostles.</p> - -<p>“Many sober and judicious persons have often expressed their fears, -that the nocturnal meetings held at his house were scenes of debauchery; -for, now and then, a bastard child was brought into the world by some of -his female devotees.... Last Wednesday, he took formal leave -of his corrupted flock, and had the impudence to justify his infamous conduct -from the case of Elkanah (1 Sam. i. 1, 2), which he largely expounded. -On Friday morning he set out for London, having first stripped his -wife (a virtuous woman by whom he has had several children) of all her -childbed linen, and whatever he could readily convert into money, leaving<span class="pagenum" id="Page_562">[Pg 562]</span> -her in the deepest distress. The fire of jealousy has broken out in many -families, where <i>wives</i> or <i>daughters</i> were his followers.”</p> -</div> - -<p>Wesley reached the desolate home of his poor sister on -December 1, and wrote:—</p> - -<div class="blockquote"> - -<p>“From the concurring accounts of many witnesses, who spoke no -more than they personally knew, I now learned as much as is hitherto -brought to light concerning the fall of poor Mr. Hall. Twelve years ago, -he was, without question, filled with faith and the love of God. He was -a pattern of humility, meekness, seriousness, and above all, of self denial; -so that in all England I knew not his fellow. It were easy to point -out the several steps, whereby he fell from his steadfastness; even till -he fell into a course of adultery, yea, and avowed it in the face of the -sun!”</p> -</div> - -<p>Wesley spent two days with his unhappy sister, and then -says: “I took my leave of this uncomfortable place, and set -out for Bristol.” Two months later, he returned to Salisbury -to see the poor miserable wretch; but he was refused admittance, -and his sister also was shut out of doors.</p> - -<p>Nothing now remains, except to notice Wesley’s publications -during 1747. The Dublin hymn-book has been mentioned. -The others were the following:—</p> - -<p>1. “A Word to a Protestant.” 12mo, 16 pages.</p> - -<p>2. “A Word to a Freeholder.” 12mo, four pages. This, -as already stated, was written at Exeter, while halting on a -journey, and on the eve of a parliamentary election.</p> - -<p>3. “A Letter to the Right Reverend the Lord Bishop of -London; occasioned by his lordship’s late charge to his -clergy.” 12mo, 32 pages. Wesley replies to the bishop’s -accusations, and concludes thus:—</p> - -<div class="blockquote"> - -<p>“Our one aim is, to proselyte sinners to repentance. If this be not -done, we will stand condemned; not as well meaning fools, but as devils -incarnate; but if it be, then, my lord, neither you nor any man beside, can -oppose and fortify people against us, without being found even to fight -against God. There are, in and near Moorfields, ten thousand poor souls, -for whom Christ died, rushing headlong into hell. Is Dr. Bulkeley, the -parochial minister, both willing and able to stop them? If so, let it be -done, and I have no place in these parts. I go, and call other sinners -to repentance. But if, after all that he has done, and all he can do, they -are still in the broad way to destruction, let me see if God will put a word -even in my mouth. My lord, the time is short. I am past the noon of -life. Your lordship is old and full of days, having passed the usual age of<span class="pagenum" id="Page_563">[Pg 563]</span> -man.<a id="FNanchor_649" href="#Footnote_649" class="fnanchor">[649]</a> It cannot therefore be long before we shall both stand naked before -God. Will you then rejoice in your success in opposing our doctrine? -The Lord God grant it may not be said in that hour, ‘These have perished -in their iniquity; but their blood I require at thy hands.’—I am, your -lordship’s dutiful son and servant,</p> - -<p class="psig"> -“<span class="smcap">John Wesley</span>.”<br /> -</p> -</div> - -<p>Appended to the letter is a magnificent hymn, of nine -twelve lined stanzas, expressive of a calm and firm determination -still to persevere, at all hazards, in preaching the gospel -of his great Master.<a id="FNanchor_650" href="#Footnote_650" class="fnanchor">[650]</a></p> - -<p>4. “Lessons for Children.” Part II., 12mo, 108 pages. -The lessons are fifty-four in number, and consist of Scripture -selections, from the time of the Israelites passing over Jordan -to the reign of Hezekiah.</p> - -<p>5. “Primitive Physic; or an easy and natural Method of -curing most Diseases.” 12mo, 119 pages. The publication -of this remarkable book arose out of the great success of -Wesley’s dispensary, opened in 1746. At the time of his -death, it had reached its twenty-third edition.<a id="FNanchor_651" href="#Footnote_651" class="fnanchor">[651]</a> It has often -been ridiculed; but perhaps unwisely. The Rev. Samuel -Romilly Hall remarks:—“A medical gentleman of Leeds, -reputed as eminently intelligent and skilful in his profession, -has declared to me, that the unfriendly criticisms, so freely -given on Wesley’s ‘Primitive Physic,’ are altogether unwarrantable. -He affirms, that, judged of in comparison with -other non-professional works of the same class, and of the -same date, the ‘Primitive Physic’ is incomparably superior -to anything that he knows.”<a id="FNanchor_652" href="#Footnote_652" class="fnanchor">[652]</a></p> - -<p>Besides, those who laugh at Wesley’s “Primitive Physic” -ought to remember:—(1) At no remote period from -Wesley’s day, it was not unusual for Christian ministers -to practise medicine. (2) Wesley says, “For six and twenty -years, I had made anatomy and physic the diversion of my<span class="pagenum" id="Page_564">[Pg 564]</span> -leisure hours.” (3) Wesley was not a quack. “I took,” says -he, “into my assistance an apothecary, and an experienced -surgeon.”</p> - -<p>It is a remarkable incident, that the medical profession, so -generally impatient of medical empirics, allowed Wesley’s -work to circulate for nearly thirty years before any of their -honourable fraternity deigned to notice or denounce it. In -1776, an octavo pamphlet of 83 pages was published with the -following title:—“An Examination of the Rev. Mr. John -Wesley’s Primitive Physic; showing that a great number of -the prescriptions therein contained are founded on ignorance -of the medical art, and of the power and operations of -medicine; and, that it is a publication calculated to do -essential injury to the health of those persons who may place -confidence in it. By W. Hawes, M.D.” Of the medical merits -of this production we have no ability to judge. In many -instances, it is in the highest degree ironical; though its author -affirms, he was totally unknown to Wesley, and had no -personal animosity against him. Dr. Hawes was unquestionably -a man of great eminence in his profession; but he is -chiefly known as the founder of the Humane Society, thirty -of whose managers and directors attended his funeral in -1808.</p> - -<p>Before closing the present chapter of Wesley’s history, it -must be added, that, about the same time that his “Primitive -Physic” was given to the public, he also issued a small -pamphlet, at the price of twopence, entitled “Receipts for -the Use of the Poor”; but as these were extracted from the -former publication no further notice is needed.</p> - - -<div class="footnotes"><h3>FOOTNOTES:</h3> - -<div class="footnote"> - -<p><a id="Footnote_1" href="#FNanchor_1" class="label">[1]</a> These statistics have been compiled by the author, who has carefully -examined the plans of all the English circuits for the year 1864.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_2" href="#FNanchor_2" class="label">[2]</a> Horace Mann’s “Census.”</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_3" href="#FNanchor_3" class="label">[3]</a> <i>Methodist Magazine</i>, 1856, p. 335.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_4" href="#FNanchor_4" class="label">[4]</a> Stevens’ “Centenary of American Methodism.”</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_5" href="#FNanchor_5" class="label">[5]</a> To prevent confusion, the reader is reminded that in 1751 the -old English calendar was set aside, and that introduced by Pope Gregory -XIII., in 1582, substituted in its place. This was done by act of Parliament -for the purpose of harmonizing the computation of time in England -with that of the rest of Europe. In consequence of this alteration, the -anniversary of Wesley’s birth, since 1752, has been, not the 17th, but the -28th of June.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_6" href="#FNanchor_6" class="label">[6]</a> See Crowther’s “Portraiture of Methodism.”</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_7" href="#FNanchor_7" class="label">[7]</a> Clarke’s “Wesley Family,” vol. ii., p. 321.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_8" href="#FNanchor_8" class="label">[8]</a> Benson’s “Apology,” p. 1.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_9" href="#FNanchor_9" class="label">[9]</a> Wesley’s Works, vol. i., p. 92.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_10" href="#FNanchor_10" class="label">[10]</a> Moore’s Life of Wesley, vol. i., p. 116.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_11" href="#FNanchor_11" class="label">[11]</a> The following is a memorandum in Wesley’s own handwriting:—“Joan. -Westley ad nominat. ducis de Bucks admiss. in fundat. Carthus. -28 Jan. 1713‒14.—— ad Univ. 24 June, 1720.”</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_12" href="#FNanchor_12" class="label">[12]</a> A Letter to the Rev. T. Coke, LL.D., and Mr. H. Moore, by “An -Old Member of Society.”</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_13" href="#FNanchor_13" class="label">[13]</a> Andrew Tooke was only usher of the school during Wesley’s residence. -The master was Dr. Thomas Walker. Tooke succeeded to the -mastership at Walker’s death, in 1728. (See Carlisle’s “Concise Description -of the Endowed Schools in England.”)</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_14" href="#FNanchor_14" class="label">[14]</a> Wesley’s Works, vol. i., p. 92.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_15" href="#FNanchor_15" class="label">[15]</a> Letters published by Priestley.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_16" href="#FNanchor_16" class="label">[16]</a> Original letters in <i>Wesleyan Times</i>, 1866.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_17" href="#FNanchor_17" class="label">[17]</a> Manuscript letter.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_18" href="#FNanchor_18" class="label">[18]</a> <i>Methodist Magazine</i>, 1784, p. 606.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_19" href="#FNanchor_19" class="label">[19]</a> See “Life and Times of Rev. S. Wesley,” p. 251.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_20" href="#FNanchor_20" class="label">[20]</a> Moore’s Life of Wesley, vol. i., p. 117.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_21" href="#FNanchor_21" class="label">[21]</a> A story is told by the Rev. John Reynolds, in his “Anecdotes of -Wesley,” p. 8, to the effect that Wesley was deeply moved while at -Oxford, by an odd interview which he had with the porter of his college. -This man late one evening went to the young collegian’s room, and said -he wished to talk with him. After a little pleasantry, Wesley told him to -go home and get another coat. The porter replied, “This is the only -coat I have in the world, and I thank God for it.” Wesley said, “Go -home, and get your supper.” The man responded, “I have had nothing -to-day but a drink of water, and I thank God for that.” Wesley remarked, -“It is late, and you will be locked out, and then what will you have to -thank God for?” “I will thank Him,” replied the porter, “that I have -the dry stones to lie upon.” “John,” said Wesley, “you thank God when -you have nothing to wear, nothing to eat, and no bed to lie upon. What -else do you thank Him for?” “I thank Him,” returned the poor fellow, -“that He has given me life and being; and a heart to love Him, and a -desire to serve Him.” Reynolds says this was related by Wesley himself, -and that the interview made a lasting impression on Wesley’s mind, and -convinced him there was something in religion to which he was as yet a -stranger.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_22" href="#FNanchor_22" class="label">[22]</a> <i>Wesleyan Times</i>, Jan. 29, 1866.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_23" href="#FNanchor_23" class="label">[23]</a> Wesley’s Works, vol. iii., p. 382.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_24" href="#FNanchor_24" class="label">[24]</a> Wesley’s Works, vol i., p. 341.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_25" href="#FNanchor_25" class="label">[25]</a> Moore’s Life of Wesley, vol i., p. 118.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_26" href="#FNanchor_26" class="label">[26]</a> “Life and Times of S. Wesley,” p. 390.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_27" href="#FNanchor_27" class="label">[27]</a> Only a part of this letter has been heretofore published.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_28" href="#FNanchor_28" class="label">[28]</a> <i>Methodist Magazine</i>, 1845, p. 359.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_29" href="#FNanchor_29" class="label">[29]</a> Wesley’s Works, vol. i., p. 93.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_30" href="#FNanchor_30" class="label">[30]</a> Wesley’s Works, vol. xii., p. 8.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_31" href="#FNanchor_31" class="label">[31]</a> Ibid. vol. vi., p. 425.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_32" href="#FNanchor_32" class="label">[32]</a> A mistake for 1725.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_33" href="#FNanchor_33" class="label">[33]</a> Wesley’s Works, vol. iii. p. 202, and vol. xi., p. 351.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_34" href="#FNanchor_34" class="label">[34]</a> Wesley’s Works, vol. xi., p. 351.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_35" href="#FNanchor_35" class="label">[35]</a> See “Life and Times of S. Wesley,” p. 394.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_36" href="#FNanchor_36" class="label">[36]</a> See letter dated July 18, 1725, in <i>Wesleyan Times</i> of April 23, 1866.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_37" href="#FNanchor_37" class="label">[37]</a> Mrs. Wesley here seems to use the word “repentance” in the sense -of regeneration.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_38" href="#FNanchor_38" class="label">[38]</a> Moore’s Life of Wesley, vol. i., p. 129.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_39" href="#FNanchor_39" class="label">[39]</a> “Life and Times of S. Wesley,” p. 395.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_40" href="#FNanchor_40" class="label">[40]</a> Wesley’s Works, vol. vii., p. 176.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_41" href="#FNanchor_41" class="label">[41]</a> Wesley’s Works, vol. iii., p. 420.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_42" href="#FNanchor_42" class="label">[42]</a> <i>Methodist Magazine</i>, 1797, p. 425.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_43" href="#FNanchor_43" class="label">[43]</a> Lincoln College consisted of a rector, twelve fellows, two chaplains, -etc. The students numbered about fifty. The Bishop of Lincoln was -visitor. The room occupied by Wesley is still designated “Wesley’s -room,” and a vine creeping round its window is called “Wesley’s vine.”</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_44" href="#FNanchor_44" class="label">[44]</a> Moore’s Life of Wesley, vol. i., p. 136.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_45" href="#FNanchor_45" class="label">[45]</a> Dr. Morley was rector of Lincoln College. He was elected July 18th, -1719, and died at his rectory of Scotton, near Gainsborough, June 12th, -1731. He used great influence in procuring Wesley his fellowship.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_46" href="#FNanchor_46" class="label">[46]</a> “Life and Times of S. Wesley,” p. 399.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_47" href="#FNanchor_47" class="label">[47]</a> Letters published by Priestley, p. 2.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_48" href="#FNanchor_48" class="label">[48]</a> Ibid. p. 8.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_49" href="#FNanchor_49" class="label">[49]</a> Whitehead’s Life of Wesley, vol. i., p. 403.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_50" href="#FNanchor_50" class="label">[50]</a> Moore’s Life of Wesley, vol. i., p. 141.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_51" href="#FNanchor_51" class="label">[51]</a> Whitehead’s Life of Wesley, vol. i., p. 407.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_52" href="#FNanchor_52" class="label">[52]</a> Wesley’s Works, vol. xii., p. 9.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_53" href="#FNanchor_53" class="label">[53]</a> Wesley’s Works, vol. viii., p. 334.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_54" href="#FNanchor_54" class="label">[54]</a> See <i>Wesleyan Times</i>, Feb. 26, 1866.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_55" href="#FNanchor_55" class="label">[55]</a> Wesley’s Works, vol. i., p. 93.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_56" href="#FNanchor_56" class="label">[56]</a> Wesley’s Works, vol. vii., p. 284.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_57" href="#FNanchor_57" class="label">[57]</a> It is a remarkable fact that Law’s “Serious Call” produced a similar -effect on Dr. Johnson. “When at Oxford,” says Johnson, “I took it up -expecting to find it a dull book, and perhaps to laugh at it. But I found -Law quite an over-match for me; and this was the first occasion of my -thinking in earnest of religion after I became capable of religious inquiry.”</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_58" href="#FNanchor_58" class="label">[58]</a> Ibid., vol. xi., p. 352.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_59" href="#FNanchor_59" class="label">[59]</a> Wesley’s Works, vol. viii., p. 108.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_60" href="#FNanchor_60" class="label">[60]</a> Ibid. vol. x., p. 387, and vol. xiii., p. 387.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_61" href="#FNanchor_61" class="label">[61]</a> Wesley’s Works, vol. vi., p. 447.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_62" href="#FNanchor_62" class="label">[62]</a> Ibid. vol. xii., p. 10.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_63" href="#FNanchor_63" class="label">[63]</a> <i>Methodist Magazine</i>, 1798, p. 505.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_64" href="#FNanchor_64" class="label">[64]</a> Wesley’s Works, vol. viii., p. 450.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_65" href="#FNanchor_65" class="label">[65]</a> Ibid. vol. iii., p. 340.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_66" href="#FNanchor_66" class="label">[66]</a> “Poems, by S. Wesley.”</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_67" href="#FNanchor_67" class="label">[67]</a> Whitehead’s Life of Wesley, vol. i., p. 413.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_68" href="#FNanchor_68" class="label">[68]</a> <i>North British Review</i>, 1847.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_69" href="#FNanchor_69" class="label">[69]</a> Rawlinson’s Continuation of Wood’s “Athenæ Oxoniensis.”</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_70" href="#FNanchor_70" class="label">[70]</a> Wesley’s Works, vol. vii., p. 402.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_71" href="#FNanchor_71" class="label">[71]</a> Ibid. vol. ix., p. 124.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_72" href="#FNanchor_72" class="label">[72]</a> Ibid. vol. viii., p. 334.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_73" href="#FNanchor_73" class="label">[73]</a> For want of space, the writer, with great reluctance, has been compelled -to omit a long biographical chapter respecting these first Oxford -Methodists. If life be spared, however, the details, in an expanded form, -may be published hereafter. Such a book would serve as a companion -volume to the present publication.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_74" href="#FNanchor_74" class="label">[74]</a> Wesley’s Works, vol. vii., p. 402.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_75" href="#FNanchor_75" class="label">[75]</a> <i>Methodist Magazine</i>, 1832, p. 793.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_76" href="#FNanchor_76" class="label">[76]</a> The notes of their proceedings, in Wesley’s handwriting, still exist, -in a small 18mo volume, possessed by the family of the late Rev. Dr. -Adam Clarke. (See Catalogue of Dr. Clarke’s MSS., p. 93.)</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_77" href="#FNanchor_77" class="label">[77]</a> <i>Methodist Magazine</i>, 1798, p. 118, etc.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_78" href="#FNanchor_78" class="label">[78]</a> Wesley’s Works, vol. vii., p. 20.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_79" href="#FNanchor_79" class="label">[79]</a> Wesley’s Works, vol. vii., p. 34.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_80" href="#FNanchor_80" class="label">[80]</a> Ibid. vol. vii., p. 65.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_81" href="#FNanchor_81" class="label">[81]</a> Ibid. vol. xi., p. 352.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_82" href="#FNanchor_82" class="label">[82]</a> Wesley’s Works, vol. xiii., p. 82.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_83" href="#FNanchor_83" class="label">[83]</a> Ibid. vol. xi., p. 498.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_84" href="#FNanchor_84" class="label">[84]</a> Ibid. vol. xiii., p. 288; also, <i>Methodist Magazine</i>, 1781, p. 319.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_85" href="#FNanchor_85" class="label">[85]</a> Wesley’s Works, vol. vii., p. 193.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_86" href="#FNanchor_86" class="label">[86]</a> Wesley’s Works, vol. viii., pp. 334, 487.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_87" href="#FNanchor_87" class="label">[87]</a> Benson’s “Apology,” p. 25.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_88" href="#FNanchor_88" class="label">[88]</a> Moore’s Life of Wesley, vol. i., p. 169.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_89" href="#FNanchor_89" class="label">[89]</a> Original letter in <i>Wesleyan Times</i>, May 12, 1866.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_90" href="#FNanchor_90" class="label">[90]</a> See “Autobiography of Mrs. Delany.”</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_91" href="#FNanchor_91" class="label">[91]</a> Ibid. vol. i., p. 40.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_92" href="#FNanchor_92" class="label">[92]</a> See original letter, <i>Wesleyan Times</i>, May 28, 1866.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_93" href="#FNanchor_93" class="label">[93]</a> “Autobiography of Mrs. Delany,” vol. i., p. 269.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_94" href="#FNanchor_94" class="label">[94]</a> <i>Methodist Magazine</i>, 1863, p. 134, etc.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_95" href="#FNanchor_95" class="label">[95]</a> “Autobiography of Mrs. Delany,” vol. i., p. 343.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_96" href="#FNanchor_96" class="label">[96]</a> Ibid. p. 410.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_97" href="#FNanchor_97" class="label">[97]</a> Jackson’s Life of C. Wesley, vol. i., p. 11.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_98" href="#FNanchor_98" class="label">[98]</a> Wesley’s Works, vol. xii., pp. 6, 11.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_99" href="#FNanchor_99" class="label">[99]</a> <i>Methodist Magazine</i>, 1850, p. 1064.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_100" href="#FNanchor_100" class="label">[100]</a> Wesley’s Works, vol. i., p. 94.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_101" href="#FNanchor_101" class="label">[101]</a> <i>Methodist Magazine</i>, 1787, p. 229, etc.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_102" href="#FNanchor_102" class="label">[102]</a> Ibid. 1844, p. 818.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_103" href="#FNanchor_103" class="label">[103]</a> Wesley’s Works, vol. xii., p. 12.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_104" href="#FNanchor_104" class="label">[104]</a> Wesley’s Works, vol. xiii., p. 288.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_105" href="#FNanchor_105" class="label">[105]</a> Moore’s Life of Wesley, vol. i., pp. 190, 191.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_106" href="#FNanchor_106" class="label">[106]</a> Moore’s Life of Wesley, vol. i., p. 194.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_107" href="#FNanchor_107" class="label">[107]</a> The text was Romans ii. 29; and the title of the sermon, “The Circumcision -of the Heart.”</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_108" href="#FNanchor_108" class="label">[108]</a> Wesley’s Works, vol. iii., 202.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_109" href="#FNanchor_109" class="label">[109]</a> Wesley’s Works, vol. v., p. 190.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_110" href="#FNanchor_110" class="label">[110]</a> <i>Methodist Magazine</i>, 1798, p. 607.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_111" href="#FNanchor_111" class="label">[111]</a> Moore’s Life of Wesley, vol. i., p. 204.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_112" href="#FNanchor_112" class="label">[112]</a> Wesley’s Works, vol. xii., p. 7.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_113" href="#FNanchor_113" class="label">[113]</a> Ibid. vol. xii., p. 14.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_114" href="#FNanchor_114" class="label">[114]</a> See original letter in <i>Wesleyan Times</i>, Oct. 1, 1866.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_115" href="#FNanchor_115" class="label">[115]</a> Wesley’s Works, vol. xiii., p. 288; and Brown’s “Memoirs of -Hervey,” p. 2.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_116" href="#FNanchor_116" class="label">[116]</a> <i>Wesleyan Times</i>, April 8, 1861.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_117" href="#FNanchor_117" class="label">[117]</a> <i>Methodist Magazine</i>, 1848, p. 892.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_118" href="#FNanchor_118" class="label">[118]</a> “Life and Times of S. Wesley,” p. 441.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_119" href="#FNanchor_119" class="label">[119]</a> Priestley’s Letters, p. 44.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_120" href="#FNanchor_120" class="label">[120]</a> Ibid. p. 48.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_121" href="#FNanchor_121" class="label">[121]</a> Priestley’s Letters, p. 21.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_122" href="#FNanchor_122" class="label">[122]</a> Priestley’s Letters, p. 17.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_123" href="#FNanchor_123" class="label">[123]</a> <i>Wesleyan Times</i>, Jan. 14, 1866.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_124" href="#FNanchor_124" class="label">[124]</a> Priestley’s Letters, p. 16.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_125" href="#FNanchor_125" class="label">[125]</a> Benson’s “Apology,” pp. 30‒32.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_126" href="#FNanchor_126" class="label">[126]</a> Moore’s Life of Wesley, vol. i., p. 208.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_127" href="#FNanchor_127" class="label">[127]</a> Priestley’s Letters, p. 18.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_128" href="#FNanchor_128" class="label">[128]</a> Priestley’s Letters, p. 20.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_129" href="#FNanchor_129" class="label">[129]</a> Ibid. p. 43.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_130" href="#FNanchor_130" class="label">[130]</a> Ibid. p. 45.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_131" href="#FNanchor_131" class="label">[131]</a> Ibid. p. 47.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_132" href="#FNanchor_132" class="label">[132]</a> Wesley’s Works, vol. xii., p. 23.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_133" href="#FNanchor_133" class="label">[133]</a> Whitefield’s Life, 1756, p. 25.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_134" href="#FNanchor_134" class="label">[134]</a> The writer is perfectly aware that Wesley states (Wesley’s Works, -vol. xiii., p. 386) that he continued in his purpose to live and die at Oxford -till Dr. Burton pressed him to go to Georgia. This is a fair objection; -but the reader will do well to remember that the above statement was -made by Wesley in the year 1785; and that it is only reasonable to suppose -that Wesley, at the moment, forgot his correspondence with Broughton -fifty years previous.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_135" href="#FNanchor_135" class="label">[135]</a> Wesley’s Works, vol xiii., p. 288.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_136" href="#FNanchor_136" class="label">[136]</a> Whitefield’s Life, 1756.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_137" href="#FNanchor_137" class="label">[137]</a> Wesley’s Works, vol. xii., p. 446.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_138" href="#FNanchor_138" class="label">[138]</a> <i>Methodist Magazine</i>, 1798, p. 439.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_139" href="#FNanchor_139" class="label">[139]</a> “Memoirs of Hutton.” This is not the place to pursue James -Hutton’s history. Suffice it to say, that he became one of the principal -Moravians in England; and that it was by his exertions <i>mainly</i> that the -Moravian missions in North America were taken under government protection. -He was often contemptuously spoken of as “the deaf old -Moravian”: but he was a scholar and a gentleman; had intercourse with -persons of the highest rank; and was a frequent and almost familiar -visitor of George III. and his Queen Charlotte. For many years, his -difficulty of hearing was such that he could converse only by the use of -an ear trumpet; but his face was always lit up with intellect, and his life -was spent in doing good. He died in 1795.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_140" href="#FNanchor_140" class="label">[140]</a> <i>Wesley Banner</i>, 1852, p. 351.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_141" href="#FNanchor_141" class="label">[141]</a> <i>Evening Post</i>, Oct. 14, 1735.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_142" href="#FNanchor_142" class="label">[142]</a> <i>Gentleman’s Magazine</i>, 1733, p. 384.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_143" href="#FNanchor_143" class="label">[143]</a> “Account of the Sufferings of the Persecuted Protestants in the Archbishoprick -of Saltzburg.” London: 1733.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_144" href="#FNanchor_144" class="label">[144]</a> Wright’s Memoir of Oglethorpe, p. 77.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_145" href="#FNanchor_145" class="label">[145]</a> <i>Methodist Magazine</i>, 1844, p. 920.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_146" href="#FNanchor_146" class="label">[146]</a> “Reasons for Establishing the Colony of Georgia.” London: 1733.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_147" href="#FNanchor_147" class="label">[147]</a> Wesley’s Works, vol. xii., p. 35.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_148" href="#FNanchor_148" class="label">[148]</a> Priestley’s Letters, p. 56.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_149" href="#FNanchor_149" class="label">[149]</a> Wesley’s Works, vol. i., p. 16, and vol. viii., p. 471.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_150" href="#FNanchor_150" class="label">[150]</a> Ingham manuscripts.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_151" href="#FNanchor_151" class="label">[151]</a> Manuscripts.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_152" href="#FNanchor_152" class="label">[152]</a> Francis Moore, who sailed in the <i>Simmonds</i>, became keeper of the -stores in Georgia, and in 1744 published an account of his voyage; and -relates, as its principal incidents, that a boy fell overboard, but was rescued -by a rope; in the Downs, a servant was set on shore because he had the -itch; the passengers had prayers twice a day; Wesley and his friends -expounded the Scriptures and catechized the children, and ate at Oglethorpe’s -table; the Germans sung psalms, and served God in their own -way; and the only person punished during the voyage was a boy for -stealing turnips.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_153" href="#FNanchor_153" class="label">[153]</a> Ingham’s Journal.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_154" href="#FNanchor_154" class="label">[154]</a> Ibid.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_155" href="#FNanchor_155" class="label">[155]</a> Ingham’s Journal.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_156" href="#FNanchor_156" class="label">[156]</a> Moore’s Life of Wesley, vol. i., p. 256.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_157" href="#FNanchor_157" class="label">[157]</a> Ibid. p. 259.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_158" href="#FNanchor_158" class="label">[158]</a> Ingham’s Journal.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_159" href="#FNanchor_159" class="label">[159]</a> The <i>Old Whig</i>, June 17, 1736.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_160" href="#FNanchor_160" class="label">[160]</a> <i>Gentleman’s Magazine</i>, 1736.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_161" href="#FNanchor_161" class="label">[161]</a> “New Voyage to Georgia,” 2nd edit., 1737.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_162" href="#FNanchor_162" class="label">[162]</a> “A Voyage to Georgia,” by F. Moore. London: 1744.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_163" href="#FNanchor_163" class="label">[163]</a> Ingham’s Journal.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_164" href="#FNanchor_164" class="label">[164]</a> James Hutton’s Memoirs, p. 22.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_165" href="#FNanchor_165" class="label">[165]</a> <i>Methodist Magazine</i>, 1797, p. 371.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_166" href="#FNanchor_166" class="label">[166]</a> Wesley’s Works, vol. xiii., p. 289.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_167" href="#FNanchor_167" class="label">[167]</a> Ibid. vol. xii., p. 15.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_168" href="#FNanchor_168" class="label">[168]</a> Ingham’s Journal.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_169" href="#FNanchor_169" class="label">[169]</a> Moore’s Life of Wesley, vol. i., p. 293</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_170" href="#FNanchor_170" class="label">[170]</a> Ingham’s Journal.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_171" href="#FNanchor_171" class="label">[171]</a> Rev. C. Wesley’s Journal, vol. i., p. 5.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_172" href="#FNanchor_172" class="label">[172]</a> Thomas and Beata Hawkins sailed to Georgia in the same ship as -Wesley (Clarke’s “Wesley Family,” vol. ii., p. 177). Hawkins was a surgeon. -His wife was a virago, who well-nigh murdered two constables at -Frederica, by breaking a brace of bottles on their heads (<i>Methodist -Magazine</i>, abridg. edit., 1862, p. 500).</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_173" href="#FNanchor_173" class="label">[173]</a> Wesley’s Works vol. xii., p. 39.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_174" href="#FNanchor_174" class="label">[174]</a> Original letter in <i>Wesleyan Times</i>, Jan. 30, 1865.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_175" href="#FNanchor_175" class="label">[175]</a> <i>Methodist Magazine</i>, 1848, p. 1102.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_176" href="#FNanchor_176" class="label">[176]</a> Moore’s Life of Wesley, vol. i., p. 160.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_177" href="#FNanchor_177" class="label">[177]</a> Manuscript letter.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_178" href="#FNanchor_178" class="label">[178]</a> Priestley’s Letters, p. 63.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_179" href="#FNanchor_179" class="label">[179]</a> <i>Methodist Magazine</i>, 1863, p. 731.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_180" href="#FNanchor_180" class="label">[180]</a> <i>Gentleman’s Magazine</i>, 1737, p. 575.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_181" href="#FNanchor_181" class="label">[181]</a> Wesley’s Works, vol. xii., p. 39.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_182" href="#FNanchor_182" class="label">[182]</a> <i>Methodist Magazine</i>, 1842, p. 657.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_183" href="#FNanchor_183" class="label">[183]</a> Wesley’s Works, vol. xii., p. 44.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_184" href="#FNanchor_184" class="label">[184]</a> Ibid. vol. xi., p. 455.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_185" href="#FNanchor_185" class="label">[185]</a> <i>Gentleman’s Magazine</i>, 1792, p. 24.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_186" href="#FNanchor_186" class="label">[186]</a> <i>Methodist Magazine</i>, 1808, p. 490.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_187" href="#FNanchor_187" class="label">[187]</a> Ibid. 1798, p. 358.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_188" href="#FNanchor_188" class="label">[188]</a> Ibid. 1855, p. 426.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_189" href="#FNanchor_189" class="label">[189]</a> Moore’s Life of Wesley, vol. i., p. 324.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_190" href="#FNanchor_190" class="label">[190]</a> <i>Methodist Magazine</i>, 1844, p. 922.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_191" href="#FNanchor_191" class="label">[191]</a> These facts concerning Causton are taken from “A True and -Historical Narrative of the Colony of Georgia,” published in 1741, by -a number of colonists living on the spot, and all of whom were unfriendly -to Wesley.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_192" href="#FNanchor_192" class="label">[192]</a> <i>Gentleman’s Magazine</i>, 1792, p. 23.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_193" href="#FNanchor_193" class="label">[193]</a> Whitehead’s Life of Wesley, vol ii., p. 15.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_194" href="#FNanchor_194" class="label">[194]</a> Moore’s Life of Wesley, vol i., p. 312.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_195" href="#FNanchor_195" class="label">[195]</a> “The Progress of Methodism in Bristol.” 1743.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_196" href="#FNanchor_196" class="label">[196]</a> “A True and Historical Narrative of the Colony of Georgia.” 1741.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_197" href="#FNanchor_197" class="label">[197]</a> <i>Gentleman’s Magazine</i>, 1792, p. 23.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_198" href="#FNanchor_198" class="label">[198]</a> Moore’s Life of Wesley, vol. i., p. 320.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_199" href="#FNanchor_199" class="label">[199]</a> Wesley’s Works, vol. xiii., p. 118.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_200" href="#FNanchor_200" class="label">[200]</a> Whitehead’s Life of Wesley, vol. ii., p. 30.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_201" href="#FNanchor_201" class="label">[201]</a> Moore’s Life of Wesley, vol. i., p. 320.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_202" href="#FNanchor_202" class="label">[202]</a> Wesley’s Works, vol. ii., p. 154.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_203" href="#FNanchor_203" class="label">[203]</a> <i>Gentleman’s Magazine</i>, 1792, p. 24; and Wesley’s unpublished journal.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_204" href="#FNanchor_204" class="label">[204]</a> Ibid.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_205" href="#FNanchor_205" class="label">[205]</a> Moore’s life of Wesley, vol. i., p. 326.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_206" href="#FNanchor_206" class="label">[206]</a> Wesley’s unpublished journal.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_207" href="#FNanchor_207" class="label">[207]</a> Moore’s Life of Wesley, vol. i., p. 327.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_208" href="#FNanchor_208" class="label">[208]</a> Wesley’s unpublished journal.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_209" href="#FNanchor_209" class="label">[209]</a> Wesley’s unpublished journal.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_210" href="#FNanchor_210" class="label">[210]</a> Ibid.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_211" href="#FNanchor_211" class="label">[211]</a> “The Progress of Methodism in Bristol.” 1743.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_212" href="#FNanchor_212" class="label">[212]</a> Wesley’s unpublished journal.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_213" href="#FNanchor_213" class="label">[213]</a> Wesley’s unpublished journal.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_214" href="#FNanchor_214" class="label">[214]</a> Wesley’s unpublished journal.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_215" href="#FNanchor_215" class="label">[215]</a> Wesley’s unpublished journal.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_216" href="#FNanchor_216" class="label">[216]</a> Ibid.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_217" href="#FNanchor_217" class="label">[217]</a> Ibid.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_218" href="#FNanchor_218" class="label">[218]</a> “A Journal of the Proceedings in Georgia. By W. Stephens, Esq.” -8vo: 2 vols.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_219" href="#FNanchor_219" class="label">[219]</a> Ibid.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_220" href="#FNanchor_220" class="label">[220]</a> “Journal of Proceedings in Georgia.” 8vo: 2 vols.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_221" href="#FNanchor_221" class="label">[221]</a> It is a remarkable fact that, though Savannah is the chief city in the -state of Georgia, Methodism hardly has an existence in it. Wesley left -it in 1737; and three years after, Whitefield founded his Savannah -Orphan House, which has long since crumbled into ruins. Nothing more -was done until 1790, when Hope Hull was sent to Savannah and preached -a few times in a chairmaker’s shop, but met with more mob violence -than spiritual success. Ten years later, John Garvin tried to collect a -society; but the attempt was a failure. The South Carolina Conference, -held in 1806, appointed Samuel Dunwody, and he succeeded in forming -the first Methodist society in Savannah since the breaking up of that formed -by Wesley seventy years previously. Dunwody’s society consisted of -twelve members, five of them white and seven coloured. After hard toiling -a chapel was erected in Savannah in 1812, and was opened by Bishop -Asbury; but, to the present day, the opposition to Methodism is most -decided, and the Methodist society and congregation are extremely poor -and meagre. (See Dr. Dixon’s “Methodism in America,” p. 282.)</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_222" href="#FNanchor_222" class="label">[222]</a> It is right to add that Mr. Stephens, the trustees’ secretary, who, upon -the whole, evinces a friendly spirit towards Wesley, gives a somewhat -scurvy character of Wesley’s companions. One of them, Coates, a -constable, had been one of the principal fomenters of mischief, a busy -fellow, going from house to house with idle stories to fill people’s heads -with jealousies, and distinguishing himself by a most inveterate opposition -to all the rules of government. He was greatly in debt, and had never -improved one foot of land since his arrival in the province. Gough, -a tithingman, was an idle fellow, pert and impudent in his behaviour, -always kicking against the civil power, and making it his business to -inflame sedition. He also was in debt; and left behind him a wife and -child, who scarce grieved at his departure, for he used to beat them more -than feed them. Campbell, a barber, was an insignificant loose fellow, -fit for any leader that would make a tool of him, and whose only motive -for going off was to escape his creditors.</p> - -<p>There can be little doubt that this is true; but it by no means follows -that these vagabonds were Wesley’s <i>friends</i>. They seem to have been -<i>fugitives</i> as well as he. Misfortune makes a man acquainted with strange -bedfellows; still, leaving in such company was an ugly fact, and was -used to Wesley’s disadvantage. Mr. Stephens writes: “As I was always -ready and willing, in conversation or otherwise, to make allowance for -Mr. Wesley’s failings in policy, and was careful not to run hastily into a -belief of all I heard against him, I was now asked, in a sneering way, -what my sentiments were of him? ‘<i>Noscitur ex sociis</i>’ was the common -byword; and all I had to say was that he must stand or fall by himself, -when his cause came before the trustees.”</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_223" href="#FNanchor_223" class="label">[223]</a> See Wesley’s Works, vol. i., p. 76; and Errata to vol. xxvi. of his -collected works, published in 1774.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_224" href="#FNanchor_224" class="label">[224]</a> Wesley’s Works, vol. vii., p. 190.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_225" href="#FNanchor_225" class="label">[225]</a> Moore’s Life of Wesley, vol. i., p. 320.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_226" href="#FNanchor_226" class="label">[226]</a> Whitefield’s Journal.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_227" href="#FNanchor_227" class="label">[227]</a> Moore’s Life of Wesley, vol. i., p. 347.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_228" href="#FNanchor_228" class="label">[228]</a> Whitefield’s journal and letters.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_229" href="#FNanchor_229" class="label">[229]</a> <i>Gentleman’s Magazine</i>, 1738.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_230" href="#FNanchor_230" class="label">[230]</a> Wesley’s Works, vol. v., p. 18.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_231" href="#FNanchor_231" class="label">[231]</a> Wesley’s Works, vol. v., p. 18.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_232" href="#FNanchor_232" class="label">[232]</a> See original letter, <i>Methodist Magazine</i>, 1846, p. 1089.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_233" href="#FNanchor_233" class="label">[233]</a> Wesley’s Works, vol. i., p. 22.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_234" href="#FNanchor_234" class="label">[234]</a> Ibid. vol vii., p. 189.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_235" href="#FNanchor_235" class="label">[235]</a> Wesley’s Works, vol. i., p. 95.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_236" href="#FNanchor_236" class="label">[236]</a> Wesley’s Works, vol. i., pp. 86, 96.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_237" href="#FNanchor_237" class="label">[237]</a> Wesley’s Works, vol. i., p. 86; and C. Wesley’s Journal, vol. i., p. 85.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_238" href="#FNanchor_238" class="label">[238]</a> Priestley’s Letters, p. 65.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_239" href="#FNanchor_239" class="label">[239]</a> <i>Methodist Magazine</i>, 1821, p. 439.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_240" href="#FNanchor_240" class="label">[240]</a> C. Wesley’s Journal, vol. i., p. 95.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_241" href="#FNanchor_241" class="label">[241]</a> Hutton’s Memoirs, p. 27.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_242" href="#FNanchor_242" class="label">[242]</a> <i>Methodist Magazine</i>, 1854, p. 687.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_243" href="#FNanchor_243" class="label">[243]</a> <i>Gentleman’s Magazine</i>, 1738, p. 608.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_244" href="#FNanchor_244" class="label">[244]</a> Moore’s Life of Wesley, vol. i., p. 344.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_245" href="#FNanchor_245" class="label">[245]</a> <i>Methodist Magazine</i>, 1797, p. 149.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_246" href="#FNanchor_246" class="label">[246]</a> From a “Memorial of William Law, by Christopher Walton,” printed -for private circulation in 1854.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_247" href="#FNanchor_247" class="label">[247]</a> C. Wesley’s Journal; and Priestley’s Letters.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_248" href="#FNanchor_248" class="label">[248]</a> Priestley’s Letters.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_249" href="#FNanchor_249" class="label">[249]</a> This letter was written after Wesley’s visit to Germany, which will be -noticed shortly.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_250" href="#FNanchor_250" class="label">[250]</a> Priestley’s Letters, p. 83.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_251" href="#FNanchor_251" class="label">[251]</a> Priestley’s Letters, p. 88.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_252" href="#FNanchor_252" class="label">[252]</a> Whitehead’s Life of Wesley, vol. ii., p. 108.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_253" href="#FNanchor_253" class="label">[253]</a> Ibid. p. 109.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_254" href="#FNanchor_254" class="label">[254]</a> Ibid. p. 111.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_255" href="#FNanchor_255" class="label">[255]</a> Whitehead’s Life of Wesley, vol. ii., p. 112.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_256" href="#FNanchor_256" class="label">[256]</a> Wesley’s Works, vol. v., p. 107.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_257" href="#FNanchor_257" class="label">[257]</a> C. Wesley’s Journal, vol. i., p. 106.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_258" href="#FNanchor_258" class="label">[258]</a> Holmes’s History.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_259" href="#FNanchor_259" class="label">[259]</a> Priestley’s Letters, p. 82.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_260" href="#FNanchor_260" class="label">[260]</a> Hutton’s Memoirs.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_261" href="#FNanchor_261" class="label">[261]</a> Holmes’s History, etc.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_262" href="#FNanchor_262" class="label">[262]</a> <i>Methodist Magazine</i>, 1856, p. 1028.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_263" href="#FNanchor_263" class="label">[263]</a> Wesley’s Works, vol. xii., p. 51.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_264" href="#FNanchor_264" class="label">[264]</a> Ibid. vol. xii., p. 50.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_265" href="#FNanchor_265" class="label">[265]</a> Wesley’s Works, vol. viii., p. 365.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_266" href="#FNanchor_266" class="label">[266]</a> C. Wesley’s Journal, vol. i., p. 133.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_267" href="#FNanchor_267" class="label">[267]</a> Warburton’s Life, p. 523.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_268" href="#FNanchor_268" class="label">[268]</a> Rules of Band Societies, 4th edit., 1744.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_269" href="#FNanchor_269" class="label">[269]</a> <i>Methodist Magazine</i>, 1863, p. 794.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_270" href="#FNanchor_270" class="label">[270]</a> See <i>Wesleyan Times</i>, Dec. 2, 1861.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_271" href="#FNanchor_271" class="label">[271]</a> Since writing the above, we have met with one of Wesley’s letters in -Rawlinson’s Continuation of Wood’s “Athenæ Oxoniensis,” in which he -states that he published “A Collection of Psalms and Hymns,” in 1736. -Is this date an error?</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_272" href="#FNanchor_272" class="label">[272]</a> The <i>Weekly Miscellany</i> for February 10, 1739, and in subsequent -numbers, states that there was considerable chicanery practised in securing -Whitefield the pulpit of St. Margaret’s. It was pretended that a -friendly society desired him to preach for the benefit of their funds; but -the treasurer of the society, and four of its six trustees, signed and published -a document contradicting this assertion. Of the two remaining, -one was from home at the time, and the other was a Mr. Bennett, who -assisted the crowd in pushing Whitefield into the pulpit. There -can be little doubt that Whitefield was deceived by Bennett, and that it -was a mistake for him to preach at St. Margaret’s when he did. In the -same weekly journal, it is asserted that Charles Wesley had been guilty -of the same illegal act, by taking possession of the pulpit at Bloomsbury. -His friends asked the pulpit for him; the request was refused; and yet he -came into the preacher’s pew; sat next the door; and, as soon as prayers -were over, went into the pulpit and preached, to the great surprise of the -clergyman, who intended to preach himself. We have no means of either -confirming or refuting this.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_273" href="#FNanchor_273" class="label">[273]</a> His congregation, including horses and coaches, covered three acres -(<i>Gentleman’s Magazine</i>, 1739).</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_274" href="#FNanchor_274" class="label">[274]</a> Whitefield’s Journal.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_275" href="#FNanchor_275" class="label">[275]</a> Ibid.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_276" href="#FNanchor_276" class="label">[276]</a> Whitefield’s Journal.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_277" href="#FNanchor_277" class="label">[277]</a> Ibid.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_278" href="#FNanchor_278" class="label">[278]</a> C. Wesley’s Journal.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_279" href="#FNanchor_279" class="label">[279]</a> This is worth noting. Wesley, in his History of England, vol. iv., -p. 188, tells us that “a severe frost began at Christmas, and continued -till the latter end of February. The Thames was covered with such -a crust of ice that a multitude of people dwelled upon it in tents, and -a great number of booths were erected for the entertainment of the -populace. The navigation was entirely stopped; the fruits of the earth -were destroyed; many persons were chilled to death; the price of all -sorts of provisions rose almost to a dearth; and even water was sold in -the streets of London.”</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_280" href="#FNanchor_280" class="label">[280]</a> Whitefield’s Journal.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_281" href="#FNanchor_281" class="label">[281]</a> Whitefield’s Journal.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_282" href="#FNanchor_282" class="label">[282]</a> Whitefield’s Journal.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_283" href="#FNanchor_283" class="label">[283]</a> Wesley’s Works, vol. viii., p. 240.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_284" href="#FNanchor_284" class="label">[284]</a> Ibid. vol. viii., p. 109.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_285" href="#FNanchor_285" class="label">[285]</a> Taylor’s “Wesley and Methodism.”</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_286" href="#FNanchor_286" class="label">[286]</a> Hutton’s Memoirs, p. 42.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_287" href="#FNanchor_287" class="label">[287]</a> Wesley’s Works, vol. xiii., p. 292.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_288" href="#FNanchor_288" class="label">[288]</a> Wesley’s Works, vol. xi., p. 472.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_289" href="#FNanchor_289" class="label">[289]</a> In the same year, Trapp preached another sermon, On Religious Zeal, -before the Oxford university, and the judges presiding at the Oxford -assizes. This, at their request, he published, octavo, thirty-two pages. -One extract may suffice. Speaking of the Methodists, he describes them -as “our modern enthusiasts, pretending to be the only true believers; -and by whom the Established Church and clergy had been outraged with -unparalleled virulence and malice, insolence and contempt.”</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_290" href="#FNanchor_290" class="label">[290]</a> <i>Methodist Magazine</i>, 1863, p. 908.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_291" href="#FNanchor_291" class="label">[291]</a> See “Life of Whitefield. By an Impartial Hand.” 1739.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_292" href="#FNanchor_292" class="label">[292]</a> Wesley’s Works, vol. xiii., p. 470.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_293" href="#FNanchor_293" class="label">[293]</a> Doddridge’s Correspondence, vol. iii., p. 381.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_294" href="#FNanchor_294" class="label">[294]</a> Priestley’s Letters, p. 99.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_295" href="#FNanchor_295" class="label">[295]</a> <i>Methodist Magazine</i>, 1815, p. 457.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_296" href="#FNanchor_296" class="label">[296]</a> Ibid. 1828, p. 382.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_297" href="#FNanchor_297" class="label">[297]</a> See a full account of them in “The Life and Times of the Rev. -Samuel Wesley, M.A.”</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_298" href="#FNanchor_298" class="label">[298]</a> See Priestley’s Letters, p. 102.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_299" href="#FNanchor_299" class="label">[299]</a> <i>Methodist Magazine</i>, 1849, p. 165.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_300" href="#FNanchor_300" class="label">[300]</a> Whitefield’s Journal.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_301" href="#FNanchor_301" class="label">[301]</a> <i>Methodist Magazine</i>, 1778, p. 179.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_302" href="#FNanchor_302" class="label">[302]</a> C. Wesley’s Journal, vol. i., pp. 314‒316.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_303" href="#FNanchor_303" class="label">[303]</a> Priestley’s Letters, p. 107.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_304" href="#FNanchor_304" class="label">[304]</a> “Life and Diary of Rev. Ralph Erskine,” p. 293.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_305" href="#FNanchor_305" class="label">[305]</a> Wesley’s Works, vol. i., p. 184.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_306" href="#FNanchor_306" class="label">[306]</a> Ibid.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_307" href="#FNanchor_307" class="label">[307]</a> Wesley’s Works, vol. viii., p. 127.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_308" href="#FNanchor_308" class="label">[308]</a> “Life and Times of Countess of Huntingdon,” vol. ii., p. 358.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_309" href="#FNanchor_309" class="label">[309]</a> Wesley’s Works, vol. i., p. 236.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_310" href="#FNanchor_310" class="label">[310]</a> <i>Weekly Miscellany</i>, Nov. 11, 1738.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_311" href="#FNanchor_311" class="label">[311]</a> Whitefield’s Journal.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_312" href="#FNanchor_312" class="label">[312]</a> Ibid.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_313" href="#FNanchor_313" class="label">[313]</a> Wesley’s Works, vol. i., p. 237.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_314" href="#FNanchor_314" class="label">[314]</a> Ibid. vol. xiii., p. 150.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_315" href="#FNanchor_315" class="label">[315]</a> Whitehead’s Life of Wesley, vol. ii., p. 125.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_316" href="#FNanchor_316" class="label">[316]</a> Wesley’s Works, vol. viii., p. 37.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_317" href="#FNanchor_317" class="label">[317]</a> Wesley’s Works, vol. xiii., p. 245. Wesley evidently thought, that all -are, or ought to be, equal in the house of God. His arrangements for -the Foundery congregation were carried out in the whole of his London -chapels until four years before his death, when, greatly to his annoyance, -the lay authorities at City Road set aside his policy.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_318" href="#FNanchor_318" class="label">[318]</a> <i>Watchman</i>, 1838, p. 401.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_319" href="#FNanchor_319" class="label">[319]</a> Jobson’s “Chapel and School Architecture,” p. 48.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_320" href="#FNanchor_320" class="label">[320]</a> Jackson’s Life of C. Wesley, vol. ii., p. 536.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_321" href="#FNanchor_321" class="label">[321]</a> Life of Silas Told, p. 74.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_322" href="#FNanchor_322" class="label">[322]</a> <i>Methodist Magazine</i>, 1787, p. 101.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_323" href="#FNanchor_323" class="label">[323]</a> Cennick’s Autobiography.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_324" href="#FNanchor_324" class="label">[324]</a> Wesley’s Works, vol. vii., p. 264.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_325" href="#FNanchor_325" class="label">[325]</a> Myles’s History, p. 15.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_326" href="#FNanchor_326" class="label">[326]</a> The writer is aware that Wesley says, “Joseph Humphreys was the -first lay preacher that assisted me in England, in the year 1738.” (Wesley’s -Works, vol. iv., p. 473.) But this was before Wesley went to Bristol, -and, doubtless, in connection with the Moravian society in Fetter Lane.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_327" href="#FNanchor_327" class="label">[327]</a> <i>Methodist Magazine</i>, 1822, p. 783.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_328" href="#FNanchor_328" class="label">[328]</a> Wesley’s Works, vol. viii., p. 259.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_329" href="#FNanchor_329" class="label">[329]</a> Ibid. vol. vii., p. 404.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_330" href="#FNanchor_330" class="label">[330]</a> Wesley’s Works, vol. i., p. 76.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_331" href="#FNanchor_331" class="label">[331]</a> Whitehead’s Life of Wesley, vol. ii., p. 126.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_332" href="#FNanchor_332" class="label">[332]</a> Whitefield’s Journal.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_333" href="#FNanchor_333" class="label">[333]</a> Wesley’s Works, vol. i., p. 189.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_334" href="#FNanchor_334" class="label">[334]</a> Wesley’s Works, vol. i., p. 213.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_335" href="#FNanchor_335" class="label">[335]</a> Ibid. p. 219.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_336" href="#FNanchor_336" class="label">[336]</a> This is true. Hence the following, taken from a sermon published by -Annesley in 1661:—“There are believers of several growths in the church -of God: fathers, young men, children, and babes; and as, in most families, -there are more babes and children than grown men, so in the church -of God there are more weak, doubting Christians, than strong ones, grown -up to a full assurance. A babe may be born and yet not know it; so a -man may be born again, and not be sure of it. Sometimes they think -they have grounds of hope, that they shall be saved; sometimes they think -they have grounds of fears, that they shall be condemned. Not knowing -which might be most weighty, like a pair of balances, they are in equipoise.”</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_337" href="#FNanchor_337" class="label">[337]</a> Clarke’s “Wesley Family,” vol. ii., p. 119.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_338" href="#FNanchor_338" class="label">[338]</a> Priestley’s Letters, p. 108.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_339" href="#FNanchor_339" class="label">[339]</a> Priestley’s Letters, p. 96.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_340" href="#FNanchor_340" class="label">[340]</a> Wesley’s Works, vol. xi., p. 355.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_341" href="#FNanchor_341" class="label">[341]</a> Wesley’s Works, vol. i., p. 331.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_342" href="#FNanchor_342" class="label">[342]</a> Robert Ramsey did not long escape the hand of justice. About the -Christmas of the year following, he was arrested for another crime, tried -and condemned to die; and on January 14, 1741, with eleven other -malefactors, was executed at Tyburn. While lying under sentence of -death in Newgate prison, he requested Wesley to visit him; and twice -his old master went, but was refused admittance. (<i>London Magazine</i>, -1742, p. 47; and Wesley’s Works, vol. i., p. 331.)</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_343" href="#FNanchor_343" class="label">[343]</a> C. Wesley’s Journal, vol. i., p. 251.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_344" href="#FNanchor_344" class="label">[344]</a> C. Wesley’s Journal, vol. i., p. 242.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_345" href="#FNanchor_345" class="label">[345]</a> C. Wesley’s Journal, vol. i., p. 264.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_346" href="#FNanchor_346" class="label">[346]</a> Hutton’s Memoirs, p. 50.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_347" href="#FNanchor_347" class="label">[347]</a> Original letter, published in <i>Wesleyan Times</i>.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_348" href="#FNanchor_348" class="label">[348]</a> Hutton’s Memoirs, p. 48.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_349" href="#FNanchor_349" class="label">[349]</a> Hutton’s Memoirs.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_350" href="#FNanchor_350" class="label">[350]</a> C. Wesley’s Journal, vol. i., p. 222.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_351" href="#FNanchor_351" class="label">[351]</a> C. Wesley’s Journal, vol. i., p. 221. Hymn 92, in the Methodist -Hymn-book, is an abridgment of it.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_352" href="#FNanchor_352" class="label">[352]</a> C. Wesley’s Journal, vol. i., p. 222.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_353" href="#FNanchor_353" class="label">[353]</a> See Hutton’s Memoirs.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_354" href="#FNanchor_354" class="label">[354]</a> Jackson’s Life of C. Wesley.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_355" href="#FNanchor_355" class="label">[355]</a> C. Wesley’s Journal.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_356" href="#FNanchor_356" class="label">[356]</a> Wesley’s Works, vol. ii., p. 26.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_357" href="#FNanchor_357" class="label">[357]</a> Ibid. vol. viii., p. 401.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_358" href="#FNanchor_358" class="label">[358]</a> C. Wesley’s Journal, vol. ii., p. 167.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_359" href="#FNanchor_359" class="label">[359]</a> Whitefield’s Works, vol. i., p. 224.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_360" href="#FNanchor_360" class="label">[360]</a> Benson’s “Apology,” p. 134.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_361" href="#FNanchor_361" class="label">[361]</a> See Wesley’s Works, vol. x., p. 257; orig. edition.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_362" href="#FNanchor_362" class="label">[362]</a> Whitefield’s Works, vol. i., p. 156.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_363" href="#FNanchor_363" class="label">[363]</a> Ibid. vol. i., p. 182.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_364" href="#FNanchor_364" class="label">[364]</a> Whitefield’s Works, vol. i., p. 185.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_365" href="#FNanchor_365" class="label">[365]</a> Ibid. vol. i., p. 189.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_366" href="#FNanchor_366" class="label">[366]</a> <i>Weekly History</i>, No. 13: 1741.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_367" href="#FNanchor_367" class="label">[367]</a> Whitefield’s Works, vol. iv., p. 54.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_368" href="#FNanchor_368" class="label">[368]</a> Ibid. vol. i., p. 205.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_369" href="#FNanchor_369" class="label">[369]</a> Whitefield’s Works, vol. i., p. 212.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_370" href="#FNanchor_370" class="label">[370]</a> See “Wesley Poetry,” vol. i., p. 310.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_371" href="#FNanchor_371" class="label">[371]</a> “Life and Times of Howel Harris.”</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_372" href="#FNanchor_372" class="label">[372]</a> <i>Weekly History</i>, No. 13: 1741.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_373" href="#FNanchor_373" class="label">[373]</a> Whitefield’s Works, vol. i., p. 219.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_374" href="#FNanchor_374" class="label">[374]</a> Ibid. vol. i., p. 225.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_375" href="#FNanchor_375" class="label">[375]</a> C. Wesley’s Journal, vol. i., p. 263.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_376" href="#FNanchor_376" class="label">[376]</a> Whitefield’s Works, vol. iv., p. 72.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_377" href="#FNanchor_377" class="label">[377]</a> <i>Methodist Magazine</i>, 1807, p. 6.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_378" href="#FNanchor_378" class="label">[378]</a> Wesley’s Works, vol. viii., p. 335.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_379" href="#FNanchor_379" class="label">[379]</a> Nichols’ Literary Anecdotes, vol. ii., p. 541.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_380" href="#FNanchor_380" class="label">[380]</a> <i>Weekly History</i>, No. 33: Nov. 21, 1741.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_381" href="#FNanchor_381" class="label">[381]</a> Myles’s History, p. 58.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_382" href="#FNanchor_382" class="label">[382]</a> Wesley’s Works, vol. viii., p. 246.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_383" href="#FNanchor_383" class="label">[383]</a> Wesley’s Works, vol. xiv., p. 306; and vol. xi., p. 366.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_384" href="#FNanchor_384" class="label">[384]</a> <i>Gentleman’s Magazine</i>, 1741, p. 608.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_385" href="#FNanchor_385" class="label">[385]</a> Philip’s Life of Whitefield, p. 275.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_386" href="#FNanchor_386" class="label">[386]</a> Wesley’s Works, vol. xii., p. 102.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_387" href="#FNanchor_387" class="label">[387]</a> Moore’s Life of Wesley, vol. i., p. 481.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_388" href="#FNanchor_388" class="label">[388]</a> Ibid. p. 489.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_389" href="#FNanchor_389" class="label">[389]</a> Wesley’s Works, vol. ii., p. 27.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_390" href="#FNanchor_390" class="label">[390]</a> Life of Dr. Bunting, vol. i., p. 395.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_391" href="#FNanchor_391" class="label">[391]</a> Doddridge’s Correspondence, vol. iv., p. 56.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_392" href="#FNanchor_392" class="label">[392]</a> <i>Methodist Magazine</i>, 1798, p. 490.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_393" href="#FNanchor_393" class="label">[393]</a> Whitefield’s Works, vol. i., p. 257.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_394" href="#FNanchor_394" class="label">[394]</a> Benson’s “Apology,” p. 137.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_395" href="#FNanchor_395" class="label">[395]</a> <i>Weekly Miscellany</i>, March 14, 1741</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_396" href="#FNanchor_396" class="label">[396]</a> Cennick says: “When we were separated, we were in number twelve -men and twelve women.” (“Life of Cennick,” p. 27.)</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_397" href="#FNanchor_397" class="label">[397]</a> Wesley’s Works, vol. iv., p. 473.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_398" href="#FNanchor_398" class="label">[398]</a> <i>Weekly History</i>, No. 11.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_399" href="#FNanchor_399" class="label">[399]</a> <i>Weekly History</i>, No. 4.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_400" href="#FNanchor_400" class="label">[400]</a> C. Wesley’s Journal, vol. i., p. 267.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_401" href="#FNanchor_401" class="label">[401]</a> Wesley’s Works, vol. xii., p. 102.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_402" href="#FNanchor_402" class="label">[402]</a> Ibid. p. 147.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_403" href="#FNanchor_403" class="label">[403]</a> Whitefield’s Works, vol. i., p. 257.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_404" href="#FNanchor_404" class="label">[404]</a> Whitefield’s Works, vol. i., p. 261.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_405" href="#FNanchor_405" class="label">[405]</a> Ibid. p. 271.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_406" href="#FNanchor_406" class="label">[406]</a> Ibid. p. 331.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_407" href="#FNanchor_407" class="label">[407]</a> Wesley’s Works, vol. i., p. 401.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_408" href="#FNanchor_408" class="label">[408]</a> Whitefield’s Works, vol. i., p. 331.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_409" href="#FNanchor_409" class="label">[409]</a> “Anecdotes of Wesley, by Rev. J. Reynolds.” Leeds: 1828.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_410" href="#FNanchor_410" class="label">[410]</a> Ibid. p. 13.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_411" href="#FNanchor_411" class="label">[411]</a> Taylor’s “Wesley and Methodism,” p. 44.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_412" href="#FNanchor_412" class="label">[412]</a> Thirty more were expelled at a later period of the year.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_413" href="#FNanchor_413" class="label">[413]</a> Wesley’s Ecclesiastical History, vol. iv., p. 178.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_414" href="#FNanchor_414" class="label">[414]</a> Wesley’s Works, vol. xii., p. 53.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_415" href="#FNanchor_415" class="label">[415]</a> Ibid. vol. xiii., pp. 242, 293.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_416" href="#FNanchor_416" class="label">[416]</a> Wesley’s Works, vol. viii., p. 247.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_417" href="#FNanchor_417" class="label">[417]</a> C. Wesley’s Journal.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_418" href="#FNanchor_418" class="label">[418]</a> Moore’s Life of Wesley, vol. i., p. 85.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_419" href="#FNanchor_419" class="label">[419]</a> <i>Scots Magazine</i>, 1741, p. 380.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_420" href="#FNanchor_420" class="label">[420]</a> <i>Weekly History</i>, No. 14.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_421" href="#FNanchor_421" class="label">[421]</a> <i>Weekly History</i>, No. 15.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_422" href="#FNanchor_422" class="label">[422]</a> Ibid. No. 24.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_423" href="#FNanchor_423" class="label">[423]</a> Hutton’s Memoirs.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_424" href="#FNanchor_424" class="label">[424]</a> Wesley’s Works, vol. vii., p. 431.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_425" href="#FNanchor_425" class="label">[425]</a> “Friendly Remarks,” published in 1772.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_426" href="#FNanchor_426" class="label">[426]</a> His sermon before the university has been mentioned already.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_427" href="#FNanchor_427" class="label">[427]</a> Wesley’s Works, vol. xi., p. 359.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_428" href="#FNanchor_428" class="label">[428]</a> It was hardly honest of Wesley to publish this without a word of -acknowledgment as to its author and origin. We have compared it with -“A Dialogue between the Baptist and Presbyterian; wherein the Presbyterians -are punished, by their own pens, for their cruel and self-devouring -doctrines, making God the ordainer of all the sins of men and devils, and -reprobating the greatest part of mankind without any help of salvation. -By Thomas Grantham, Messenger of the Baptized Churches in Lincolnshire. -London: 1691.” 4to, pages 18; and have no hesitancy in saying, -that Wesley’s Dialogue, abridged and altered, is taken from that of -Grantham.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_429" href="#FNanchor_429" class="label">[429]</a> See “Life and Times of Rev. S. Wesley,” p. 136.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_430" href="#FNanchor_430" class="label">[430]</a> See lives of Wesley, by Whitehead and Moore.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_431" href="#FNanchor_431" class="label">[431]</a> Wesley’s Works, vol. xii., p. 102.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_432" href="#FNanchor_432" class="label">[432]</a> <i>Standard</i> newspaper, May 22, 1869.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_433" href="#FNanchor_433" class="label">[433]</a> Whitefield’s Works, vol. i., p. 386.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_434" href="#FNanchor_434" class="label">[434]</a> Ibid. vol. i., p. 438.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_435" href="#FNanchor_435" class="label">[435]</a> Ibid. vol. i., p. 449.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_436" href="#FNanchor_436" class="label">[436]</a> Act of the Associate Presbytery, 1744.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_437" href="#FNanchor_437" class="label">[437]</a> Wesley’s Works, vol. xiii., p. 152.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_438" href="#FNanchor_438" class="label">[438]</a> Jackson’s Life of C. Wesley.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_439" href="#FNanchor_439" class="label">[439]</a> Wesley’s Works, vol. xii., p. 103.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_440" href="#FNanchor_440" class="label">[440]</a> <i>London Magazine</i>, 1742, p. 468.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_441" href="#FNanchor_441" class="label">[441]</a> Wesley’s Works, vol. xiii., p. 292.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_442" href="#FNanchor_442" class="label">[442]</a> Ibid. vol. i., p. 335.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_443" href="#FNanchor_443" class="label">[443]</a> Wesley’s Works, vol. viii., p. 243.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_444" href="#FNanchor_444" class="label">[444]</a> Wesley’s Works, vol. i., p. 342.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_445" href="#FNanchor_445" class="label">[445]</a> Whitehead’s Life of Wesley, vol. ii., p. 148.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_446" href="#FNanchor_446" class="label">[446]</a> Whitehead’s Life of Wesley, vol. ii., p. 149. This was not altogether -novel. Nearly a hundred years previously, under the auspices of Nicholas -Pavillon, the Bishop of Alet, in the south of France, there had sprung up -“The Society of Regents,” one of whose meetings was for exhortation -and free spiritual conversation, and in which each person, who was so inclined, -related her experience, or asked advice. See “Life of Nicholas -Pavillon”: 1869.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_447" href="#FNanchor_447" class="label">[447]</a> Wesley’s Works, vol. viii., p. 246.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_448" href="#FNanchor_448" class="label">[448]</a> Wesley’s Works, vol. viii., p. 247.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_449" href="#FNanchor_449" class="label">[449]</a> “Principles and Career of Wesley,” by Dr. Dobbin.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_450" href="#FNanchor_450" class="label">[450]</a> Wesley’s Works, vol. xiii., p. 294.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_451" href="#FNanchor_451" class="label">[451]</a> <i>Methodist Magazine</i>, 1856, p. 332; and “Life and Times of Countess -of Huntingdon.”</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_452" href="#FNanchor_452" class="label">[452]</a> <i>Methodist Magazine</i>, 1798, p. 490.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_453" href="#FNanchor_453" class="label">[453]</a> Ibid. 1798, p. 642.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_454" href="#FNanchor_454" class="label">[454]</a> <i>Methodist Magazine</i>, 1845, p. 1073.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_455" href="#FNanchor_455" class="label">[455]</a> Wesley’s Works, vol. xii., p. 103.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_456" href="#FNanchor_456" class="label">[456]</a> A day or two afterwards Miss Cooper peacefully changed earth for -heaven.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_457" href="#FNanchor_457" class="label">[457]</a> “The Country Parson’s Advice to his Parishioners,” is an octavo volume -of 215 pages, and was first published in 1680. It consists of two parts:—(1) -An exhortation to a religious and virtuous life. (2) General directions -for such a life. The book, as a whole, is well written, and useful; but the -last chapter is exceedingly objectionable. It unmistakably teaches -apostolical succession, confession, priestly absolution, and other favourite -dogmas of the high church party of the present day.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_458" href="#FNanchor_458" class="label">[458]</a> Doddridge’s Correspondence, vol. iv., p. 86.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_459" href="#FNanchor_459" class="label">[459]</a> <i>Methodist Magazine</i>, 1801, p. 531.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_460" href="#FNanchor_460" class="label">[460]</a> <i>Methodist Magazine</i>, 1808, p. 138.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_461" href="#FNanchor_461" class="label">[461]</a> Bourne’s and Brand’s histories of Newcastle.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_462" href="#FNanchor_462" class="label">[462]</a> Manuscripts.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_463" href="#FNanchor_463" class="label">[463]</a> <i>Methodist Magazine</i>, 1848, p. 91.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_464" href="#FNanchor_464" class="label">[464]</a> Wesley’s Works, vol. xii., p. 84.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_465" href="#FNanchor_465" class="label">[465]</a> <i>Methodist Magazine</i>, 1778, p. 184.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_466" href="#FNanchor_466" class="label">[466]</a> <i>Methodist Magazine</i>, 1778, p. 185.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_467" href="#FNanchor_467" class="label">[467]</a> Ibid. 1846, p. 362.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_468" href="#FNanchor_468" class="label">[468]</a> Jackson’s Life of C. Wesley, vol. i., p. 319.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_469" href="#FNanchor_469" class="label">[469]</a> John Nelson’s Journal.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_470" href="#FNanchor_470" class="label">[470]</a> Brand’s History of Newcastle, vol. ii., p. 424; and <i>Wesleyan Times</i>, -1856, p. 597.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_471" href="#FNanchor_471" class="label">[471]</a> Wesley’s Works, vol. xiii., p. 294.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_472" href="#FNanchor_472" class="label">[472]</a> Moore’s Life of Wesley, vol. i., p. 551.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_473" href="#FNanchor_473" class="label">[473]</a> <i>Christian Miscellany</i>, 1858, pp. 97, 164.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_474" href="#FNanchor_474" class="label">[474]</a> Manuscripts.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_475" href="#FNanchor_475" class="label">[475]</a> Wesley’s Works, vol. xiii., p. 295.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_476" href="#FNanchor_476" class="label">[476]</a> Early in the year 1742, an eightpenny pamphlet was published, which -Wesley never noticed. Its title was, “A Letter to the Rev. Mr. John -Wesley, in vindication of the Doctrines of absolute, unconditional -Election, particular Redemption, special Vocation, and final Perseverance. -Occasioned chiefly by some things in his Dialogue between a Presbyterian -and his Friend; and in his Hymns on God’s Everlasting Love.”</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_477" href="#FNanchor_477" class="label">[477]</a> <i>Weekly History</i>, No. 78: Oct. 2, 1742.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_478" href="#FNanchor_478" class="label">[478]</a> Since the above was written, we have met with one of Wesley’s -letters, in Rawlinson’s Continuation of Wood’s “Athenæ Oxoniensis,” in -which he states that he published, “An Abridgment of Mr. Norris’s -Christian Prudence, and Reflections on the Conduct of our Understanding,” -in 1734.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_479" href="#FNanchor_479" class="label">[479]</a> <i>Methodist Magazine</i>, 1866, p. 324.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_480" href="#FNanchor_480" class="label">[480]</a> Ibid.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_481" href="#FNanchor_481" class="label">[481]</a> Wesley’s Works, vol. viii., p. 306.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_482" href="#FNanchor_482" class="label">[482]</a> Mr. Tucker was vicar of All Saints, Bristol. This pamphlet (octavo, -fifty-one pages) was written at the request of the Archbishop of Armagh, -and was entitled, “A Brief History of the Principles of Methodism.”</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_483" href="#FNanchor_483" class="label">[483]</a> Wesley also published “Hymns and Poems” in 1742; but as his -poetical publications were chiefly written by his brother, they will be only -occasionally noticed hereafter. For full information the reader is referred -to the “Poetical Works of John and Charles Wesley,” in twelve volumes, -octavo, published at the Wesleyan-Methodist Conference Office, City -Road, London.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_484" href="#FNanchor_484" class="label">[484]</a> Southey’s Life of Wesley.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_485" href="#FNanchor_485" class="label">[485]</a> Life and Times of Howel Harris, p. 96, etc.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_486" href="#FNanchor_486" class="label">[486]</a> “Papers on the Rise and Progress of Methodism at Wednesbury.” -London: 1744.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_487" href="#FNanchor_487" class="label">[487]</a> Wesley’s Works, vol. xiii., p. 295.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_488" href="#FNanchor_488" class="label">[488]</a> Ibid. vol. xii., p. 75.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_489" href="#FNanchor_489" class="label">[489]</a> Papers on Rise, etc., of Methodism at Wednesbury, 1744.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_490" href="#FNanchor_490" class="label">[490]</a> Papers on Rise, etc., of Methodism at Wednesbury, 1744.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_491" href="#FNanchor_491" class="label">[491]</a> Wesley’s Works, vol. xiii., p. 164.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_492" href="#FNanchor_492" class="label">[492]</a> Papers on Rise, etc., of Methodism at Wednesbury, 1744.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_493" href="#FNanchor_493" class="label">[493]</a> Wesley’s Works, vol. xiii., p. 162, etc.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_494" href="#FNanchor_494" class="label">[494]</a> Papers on Rise, etc., of Methodism at Wednesbury, 1744.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_495" href="#FNanchor_495" class="label">[495]</a> C. Wesley’s Journal, vol. i., p. 339.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_496" href="#FNanchor_496" class="label">[496]</a> See <i>Methodist Recorder</i>, Oct. 5, 1866.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_497" href="#FNanchor_497" class="label">[497]</a> C. Wesley’s Journal, vol. i., p. 340.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_498" href="#FNanchor_498" class="label">[498]</a> Ibid. p. 340.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_499" href="#FNanchor_499" class="label">[499]</a> <i>Methodist Recorder</i>, Oct. 12, 1866.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_500" href="#FNanchor_500" class="label">[500]</a> Wesley’s Works, vol. viii., p. 204.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_501" href="#FNanchor_501" class="label">[501]</a> Ibid. vol. i., p. 426.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_502" href="#FNanchor_502" class="label">[502]</a> Wesley’s Works, vol. xiii., p. 173.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_503" href="#FNanchor_503" class="label">[503]</a> <i>Methodist Magazine</i>, 1820, p. 538.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_504" href="#FNanchor_504" class="label">[504]</a> Ibid. 1823, p. 204.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_505" href="#FNanchor_505" class="label">[505]</a> Nelson’s Journal.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_506" href="#FNanchor_506" class="label">[506]</a> See the substance of this paper, under the year 1741, pp. 349, 350.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_507" href="#FNanchor_507" class="label">[507]</a> Life of C. Wesley, vol. i., p. 350.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_508" href="#FNanchor_508" class="label">[508]</a> <i>Weekly History</i>, June 19, 1742.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_509" href="#FNanchor_509" class="label">[509]</a> Wesley’s Works, vol. ii., p. 28.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_510" href="#FNanchor_510" class="label">[510]</a> Wesley’s Works, vol. vii., p. 117.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_511" href="#FNanchor_511" class="label">[511]</a> Watson’s Life of Wesley, p. 110.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_512" href="#FNanchor_512" class="label">[512]</a> Wesley’s Works, vol. viii., p. 254.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_513" href="#FNanchor_513" class="label">[513]</a> Clarke’s “Wesley Family,” vol. ii., p. 267.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_514" href="#FNanchor_514" class="label">[514]</a> C. Wesley’s Journal.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_515" href="#FNanchor_515" class="label">[515]</a> Whitefield’s Works, vol. ii., pp. 33, 35.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_516" href="#FNanchor_516" class="label">[516]</a> “Progress of Methodism in Bristol.” 1743.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_517" href="#FNanchor_517" class="label">[517]</a> Wesley’s Works, vol. x., p. 417.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_518" href="#FNanchor_518" class="label">[518]</a> Wesley’s Works, vol. xi., p. 324.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_519" href="#FNanchor_519" class="label">[519]</a> Ibid. vol. xiii., p. 31.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_520" href="#FNanchor_520" class="label">[520]</a> Ibid. vol. viii., pp. 293, 304.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_521" href="#FNanchor_521" class="label">[521]</a> Everett’s Life of Clarke.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_522" href="#FNanchor_522" class="label">[522]</a> Wesley’s Works, vol. vii., p. 80.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_523" href="#FNanchor_523" class="label">[523]</a> It is a mistake to say, as is done in the edition of Wesley’s collected -works, and in some of the Methodist periodicals, that the “Earnest -Appeal” was written and published in 1744.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_524" href="#FNanchor_524" class="label">[524]</a> <i>London Magazine</i>, 1744.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_525" href="#FNanchor_525" class="label">[525]</a> C. Wesley’s Journal, vol. i., p. 354.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_526" href="#FNanchor_526" class="label">[526]</a> Wesley’s Works, vol. xii., p. 406.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_527" href="#FNanchor_527" class="label">[527]</a> Smith’s “History of Methodism,” vol. i., p. 227.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_528" href="#FNanchor_528" class="label">[528]</a> Life of Whatcoat, by Fry.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_529" href="#FNanchor_529" class="label">[529]</a> Atmore’s “Methodist Memorial,” p. 411.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_530" href="#FNanchor_530" class="label">[530]</a> Wesley’s Works, vol. i., p. 302.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_531" href="#FNanchor_531" class="label">[531]</a> C. Wesley’s Journal, vol. i., p. 367.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_532" href="#FNanchor_532" class="label">[532]</a> Minutes (edit. 1862), vol. i.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_533" href="#FNanchor_533" class="label">[533]</a> Minutes (edit. 1862), vol. i.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_534" href="#FNanchor_534" class="label">[534]</a> Minutes, published in 1763, 12mo, pp. 30.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_535" href="#FNanchor_535" class="label">[535]</a> C. Wesley’s Journal, vol. i., p. 380.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_536" href="#FNanchor_536" class="label">[536]</a> Wesley’s Works, vol. i., p. 443.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_537" href="#FNanchor_537" class="label">[537]</a> Ibid. vol. xiii., p. 299.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_538" href="#FNanchor_538" class="label">[538]</a> <i>Methodist Magazine</i>, 1866, p. 44.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_539" href="#FNanchor_539" class="label">[539]</a> <i>Gentleman’s Magazine</i>, 1744, p. 568.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_540" href="#FNanchor_540" class="label">[540]</a> Wesley’s Works, vol. ii., p. 404.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_541" href="#FNanchor_541" class="label">[541]</a> C. Wesley’s Journal, vol. i.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_542" href="#FNanchor_542" class="label">[542]</a> Whitefield’s Works, vol. iv., p. 125.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_543" href="#FNanchor_543" class="label">[543]</a> <i>London Magazine</i>, 1744, p. 260.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_544" href="#FNanchor_544" class="label">[544]</a> <i>London Magazine</i>, 1724, p. 624.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_545" href="#FNanchor_545" class="label">[545]</a> <i>Gentleman’s Magazine</i>, 1744, p. 504.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_546" href="#FNanchor_546" class="label">[546]</a> Nelson’s Journal.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_547" href="#FNanchor_547" class="label">[547]</a> Manuscripts.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_548" href="#FNanchor_548" class="label">[548]</a> See Myles’s History.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_549" href="#FNanchor_549" class="label">[549]</a> Wesley’s Works, vol. vi., p. 464.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_550" href="#FNanchor_550" class="label">[550]</a> <i>Methodist Magazine</i>, 1848, p. 976.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_551" href="#FNanchor_551" class="label">[551]</a> Wesley’s Works, vol. vii., p. 72.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_552" href="#FNanchor_552" class="label">[552]</a> Ibid. vol. iii., p. 257.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_553" href="#FNanchor_553" class="label">[553]</a> Wesley’s Works, vol. viii., p. 233.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_554" href="#FNanchor_554" class="label">[554]</a> <i>Methodist Magazine</i>, 1820, p. 540.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_555" href="#FNanchor_555" class="label">[555]</a> C. Wesley’s Journal, vol. i., p. 396.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_556" href="#FNanchor_556" class="label">[556]</a> C. Wesley’s Life, vol. i., pp. 415, 430.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_557" href="#FNanchor_557" class="label">[557]</a> Wesley’s Works, vol. viii., p. 492.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_558" href="#FNanchor_558" class="label">[558]</a> <i>London Magazine</i>, 1745, p. 297.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_559" href="#FNanchor_559" class="label">[559]</a> Nichols’ Literary Anecdotes, vol. viii., p. 228.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_560" href="#FNanchor_560" class="label">[560]</a> Nichols’ Literary Anecdotes, vol. ii., p. 541.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_561" href="#FNanchor_561" class="label">[561]</a> Whitefield’s Works, vol. ii., p. 79.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_562" href="#FNanchor_562" class="label">[562]</a> Hutton’s Memoirs, p. 143.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_563" href="#FNanchor_563" class="label">[563]</a> Wesley’s Works, vol. ix., p. 62.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_564" href="#FNanchor_564" class="label">[564]</a> Ibid. vol. x., p. 433.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_565" href="#FNanchor_565" class="label">[565]</a> Hutton’s Memoirs, p. 184.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_566" href="#FNanchor_566" class="label">[566]</a> Cudworth published two replies to Wesley; one in 1745, entitled, “A -Dialogue between a Preacher of inherent righteousness and a Preacher of -God’s righteousness: being an answer to a late Dialogue between an -Antinomian and his friend.” 12mo, 12 pages. Another, in 1746, with -the title, “Truth defended and cleared from mistakes and misrepresentations.” -12mo, 52 pages. In both of these productions, Cudworth shows -great ability, and though his opinions, as there expressed, are far from -orthodox, yet, unless other facts can be alleged against him, he hardly -deserves the hard things which Wesley said of him.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_567" href="#FNanchor_567" class="label">[567]</a> “Life and Times of Countess of Huntingdon,” vol. ii., p. 338.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_568" href="#FNanchor_568" class="label">[568]</a> Wesley’s Works, vol. viii., p. 335.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_569" href="#FNanchor_569" class="label">[569]</a> Ibid. vol. xii., p. 245.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_570" href="#FNanchor_570" class="label">[570]</a> An old Methodist, Jenny Meek, who knew Wesley well, told the -writer that the baptism of this energetic sister took place, not in the -popish chapel, but in an adjoining house. Many an hour, when a child, -did I sit listening, with rapt attention, to old Jenny’s Methodist traditions, -and to this I trace, in a great degree, my passion for old Methodist -matters.—L. T.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_571" href="#FNanchor_571" class="label">[571]</a> Wesley’s Works, vol. xii., p. 104.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_572" href="#FNanchor_572" class="label">[572]</a> Wesley’s unpublished journal.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_573" href="#FNanchor_573" class="label">[573]</a> Brand’s History of Newcastle, vol. ii., p. 525.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_574" href="#FNanchor_574" class="label">[574]</a> Brand’s History.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_575" href="#FNanchor_575" class="label">[575]</a> Brand’s History.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_576" href="#FNanchor_576" class="label">[576]</a> Ibid.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_577" href="#FNanchor_577" class="label">[577]</a> Minutes (edit. 1862), vol. i.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_578" href="#FNanchor_578" class="label">[578]</a> Wesley’s Works, vol. vi., p. 466.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_579" href="#FNanchor_579" class="label">[579]</a> Wesley’s Works, vol. viii., p. 155.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_580" href="#FNanchor_580" class="label">[580]</a> Ibid. vol. xi., p. 320.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_581" href="#FNanchor_581" class="label">[581]</a> Ibid. vol. viii., p. 145.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_582" href="#FNanchor_582" class="label">[582]</a> Wesley’s Works, vol. vii., p. 9.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_583" href="#FNanchor_583" class="label">[583]</a> Whitefield’s Works, vol. ii., p. 83.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_584" href="#FNanchor_584" class="label">[584]</a> <i>Methodist Magazine</i>, 1778, p. 418.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_585" href="#FNanchor_585" class="label">[585]</a> C. Wesley’s Journal.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_586" href="#FNanchor_586" class="label">[586]</a> Minutes (edit. 1862), vol. i., p. 36.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_587" href="#FNanchor_587" class="label">[587]</a> Wesley’s Works, vol. iii., p. 42.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_588" href="#FNanchor_588" class="label">[588]</a> Watson’s Works, vol. v., p. 148.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_589" href="#FNanchor_589" class="label">[589]</a> “Life and Times of Howel Harris,” p. 113.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_590" href="#FNanchor_590" class="label">[590]</a> C. Wesley’s Journal, vol. i., p. 409.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_591" href="#FNanchor_591" class="label">[591]</a> <i>Methodist Magazine</i>, 1797, p. 252.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_592" href="#FNanchor_592" class="label">[592]</a> Whitehead’s Life of Wesley, vol. ii., p. 206.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_593" href="#FNanchor_593" class="label">[593]</a> <i>Methodist Magazine</i>, 1778, p. 419.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_594" href="#FNanchor_594" class="label">[594]</a> Stamp’s “Orphan House.”</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_595" href="#FNanchor_595" class="label">[595]</a> Wesley’s unpublished journal.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_596" href="#FNanchor_596" class="label">[596]</a> Ibid. vol. xi., p. 483.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_597" href="#FNanchor_597" class="label">[597]</a> Ibid. vol. x., p. 379.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_598" href="#FNanchor_598" class="label">[598]</a> Ibid. vol. xi., p. 489.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_599" href="#FNanchor_599" class="label">[599]</a> C. Wesley’s Journal.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_600" href="#FNanchor_600" class="label">[600]</a> Wesley’s Works, vol. viii., p. 254.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_601" href="#FNanchor_601" class="label">[601]</a> Ibid. vol. viii., p. 495.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_602" href="#FNanchor_602" class="label">[602]</a> Wesley’s Works, vol. xii., p. 83.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_603" href="#FNanchor_603" class="label">[603]</a> Ibid. vol. xii., p. 155.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_604" href="#FNanchor_604" class="label">[604]</a> C. Wesley’s Journal, vol. i., p. 414.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_605" href="#FNanchor_605" class="label">[605]</a> Other hymns were published in 1746: as, “Hymns for our Lord’s -Resurrection;” “Hymns for Ascension Day;” “Hymns to the Trinity;” -“Graces before and after Meat;” “Hymns for the Watch-night;” -“Hymns for the Public Thanksgiving Day;” “Funeral Hymns;” and -“Hymns on the Great Festivals;” but it is impossible to determine how -many of these were written by Wesley himself, and how many by his -brother.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_606" href="#FNanchor_606" class="label">[606]</a> <i>Gentleman’s Magazine</i>, 1746, p. 223.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_607" href="#FNanchor_607" class="label">[607]</a> Ibid. p. 388.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_608" href="#FNanchor_608" class="label">[608]</a> <i>London Magazine</i>, 1746, p. 594.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_609" href="#FNanchor_609" class="label">[609]</a> Whitefield’s Works, vol. ii., p. 128.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_610" href="#FNanchor_610" class="label">[610]</a> The above extracts are all taken from a 12mo volume, published -at the time, and consisting of a collection of letters, entitled “The -Christian History.”</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_611" href="#FNanchor_611" class="label">[611]</a> C. Wesley’s Journal.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_612" href="#FNanchor_612" class="label">[612]</a> C. Wesley’s Journal.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_613" href="#FNanchor_613" class="label">[613]</a> Manuscript in British Museum.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_614" href="#FNanchor_614" class="label">[614]</a> See Wesley’s Works, vol. xii., p. 181.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_615" href="#FNanchor_615" class="label">[615]</a> <i>Methodist Magazine.</i> 1778, p. 474.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_616" href="#FNanchor_616" class="label">[616]</a> Collection of Letters: Dublin, 1784.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_617" href="#FNanchor_617" class="label">[617]</a> Everett’s “Methodism in Manchester,” p. 58.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_618" href="#FNanchor_618" class="label">[618]</a> Everett’s “Methodism in Manchester.”</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_619" href="#FNanchor_619" class="label">[619]</a> <i>Methodist Magazine</i>, 1843, pp. 26, 379.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_620" href="#FNanchor_620" class="label">[620]</a> Ibid. 1830, p. 857.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_621" href="#FNanchor_621" class="label">[621]</a> Ibid. 1795, p. 76.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_622" href="#FNanchor_622" class="label">[622]</a> “Life and Times of Countess of Huntingdon,” vol. i., p. 62.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_623" href="#FNanchor_623" class="label">[623]</a> Wesley’s Works, vol. xiii., p. 138.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_624" href="#FNanchor_624" class="label">[624]</a> Moore’s Life of Wesley, vol. ii., p. 108.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_625" href="#FNanchor_625" class="label">[625]</a> Wesley’s Works, vol. viii., p. 256.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_626" href="#FNanchor_626" class="label">[626]</a> Wesley’s Works, vol. viii., p. 257.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_627" href="#FNanchor_627" class="label">[627]</a> Ibid. vol. viii., p. 257.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_628" href="#FNanchor_628" class="label">[628]</a> Ibid. vol. iii., p. 258.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_629" href="#FNanchor_629" class="label">[629]</a> Ibid. vol. viii., p. 257.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_630" href="#FNanchor_630" class="label">[630]</a> Wesley’s Works, vol. viii., p. 258.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_631" href="#FNanchor_631" class="label">[631]</a> Minutes (edit. 1862), p. 38.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_632" href="#FNanchor_632" class="label">[632]</a> Minutes (edit. 1862), p. 15.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_633" href="#FNanchor_633" class="label">[633]</a> Whitehead’s Life of Wesley, vol. ii., p. 235.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_634" href="#FNanchor_634" class="label">[634]</a> Watson’s Life of Wesley, p. 163.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_635" href="#FNanchor_635" class="label">[635]</a> Manuscript.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_636" href="#FNanchor_636" class="label">[636]</a> <i>Methodist Magazine</i>, 1850, p. 33.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_637" href="#FNanchor_637" class="label">[637]</a> Wesley’s Works, vol. xii., p. 157.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_638" href="#FNanchor_638" class="label">[638]</a> Wesley’s Works, vol. xiii., p. 308.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_639" href="#FNanchor_639" class="label">[639]</a> <i>Irish Evangelist</i>, Dec. 1, 1866.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_640" href="#FNanchor_640" class="label">[640]</a> Wesley’s Works, vol. iii., p. 406.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_641" href="#FNanchor_641" class="label">[641]</a> <i>Irish Evangelist</i>, Dec. 1, 1866.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_642" href="#FNanchor_642" class="label">[642]</a> Wesley’s Works, vol. xii., p. 157.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_643" href="#FNanchor_643" class="label">[643]</a> Smith’s “Methodism in Ireland,” p. 12.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_644" href="#FNanchor_644" class="label">[644]</a> <i>Methodist Magazine</i>, 1848, p. 516.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_645" href="#FNanchor_645" class="label">[645]</a> Whitehead’s Life of Wesley, vol. i., p. 320.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_646" href="#FNanchor_646" class="label">[646]</a> C. Wesley’s Journal.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_647" href="#FNanchor_647" class="label">[647]</a> Whitehead’s Life of Wesley, vol. ii., p. 239.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_648" href="#FNanchor_648" class="label">[648]</a> <i>Gentleman’s Magazine</i>, 1747, p. 531.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_649" href="#FNanchor_649" class="label">[649]</a> Bishop Gibson died the year after this was written.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_650" href="#FNanchor_650" class="label">[650]</a> Hymns 439 and 440, in the Wesleyan Hymn-Book, are a part of it.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_651" href="#FNanchor_651" class="label">[651]</a> The writer has a copy of the thirteenth edition, published in 1768, with -a large number of emendations and new prescriptions, in Wesley’s own -handwriting,—evidently the copy which he himself revised for a new -edition.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_652" href="#FNanchor_652" class="label">[652]</a> Hall’s Lecture on Wesley’s Death-bed.</p> - -</div> -</div> - - -<div style='display:block; margin-top:4em'>*** END OF THE PROJECT GUTENBERG EBOOK THE LIFE AND TIMES OF THE REV. JOHN WESLEY, VOLUME I (OF 3) ***</div> -<div style='text-align:left'> - -<div style='display:block; margin:1em 0'> -Updated editions will replace the previous one—the old editions will -be renamed. -</div> - -<div style='display:block; margin:1em 0'> -Creating the works from print editions not protected by U.S. copyright -law means that no one owns a United States copyright in these works, -so the Foundation (and you!) can copy and distribute it in the United -States without permission and without paying copyright -royalties. Special rules, set forth in the General Terms of Use part -of this license, apply to copying and distributing Project -Gutenberg™ electronic works to protect the PROJECT GUTENBERG™ -concept and trademark. Project Gutenberg is a registered trademark, -and may not be used if you charge for an eBook, except by following -the terms of the trademark license, including paying royalties for use -of the Project Gutenberg trademark. If you do not charge anything for -copies of this eBook, complying with the trademark license is very -easy. You may use this eBook for nearly any purpose such as creation -of derivative works, reports, performances and research. Project -Gutenberg eBooks may be modified and printed and given away—you may -do practically ANYTHING in the United States with eBooks not protected -by U.S. copyright law. Redistribution is subject to the trademark -license, especially commercial redistribution. -</div> - -<div style='margin-top:1em; font-size:1.1em; text-align:center'>START: FULL LICENSE</div> -<div style='text-align:center;font-size:0.9em'>THE FULL PROJECT GUTENBERG LICENSE</div> -<div style='text-align:center;font-size:0.9em'>PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK</div> - -<div style='display:block; margin:1em 0'> -To protect the Project Gutenberg™ mission of promoting the free -distribution of electronic works, by using or distributing this work -(or any other work associated in any way with the phrase “Project -Gutenberg”), you agree to comply with all the terms of the Full -Project Gutenberg™ License available with this file or online at -www.gutenberg.org/license. -</div> - -<div style='display:block; font-size:1.1em; margin:1em 0; font-weight:bold'> -Section 1. General Terms of Use and Redistributing Project Gutenberg™ electronic works -</div> - -<div style='display:block; margin:1em 0'> -1.A. By reading or using any part of this Project Gutenberg™ -electronic work, you indicate that you have read, understand, agree to -and accept all the terms of this license and intellectual property -(trademark/copyright) agreement. If you do not agree to abide by all -the terms of this agreement, you must cease using and return or -destroy all copies of Project Gutenberg™ electronic works in your -possession. If you paid a fee for obtaining a copy of or access to a -Project Gutenberg™ electronic work and you do not agree to be bound -by the terms of this agreement, you may obtain a refund from the person -or entity to whom you paid the fee as set forth in paragraph 1.E.8. -</div> - -<div style='display:block; margin:1em 0'> -1.B. “Project Gutenberg” is a registered trademark. It may only be -used on or associated in any way with an electronic work by people who -agree to be bound by the terms of this agreement. There are a few -things that you can do with most Project Gutenberg™ electronic works -even without complying with the full terms of this agreement. See -paragraph 1.C below. There are a lot of things you can do with Project -Gutenberg™ electronic works if you follow the terms of this -agreement and help preserve free future access to Project Gutenberg™ -electronic works. See paragraph 1.E below. -</div> - -<div style='display:block; margin:1em 0'> -1.C. The Project Gutenberg Literary Archive Foundation (“the -Foundation” or PGLAF), owns a compilation copyright in the collection -of Project Gutenberg™ electronic works. Nearly all the individual -works in the collection are in the public domain in the United -States. If an individual work is unprotected by copyright law in the -United States and you are located in the United States, we do not -claim a right to prevent you from copying, distributing, performing, -displaying or creating derivative works based on the work as long as -all references to Project Gutenberg are removed. Of course, we hope -that you will support the Project Gutenberg™ mission of promoting -free access to electronic works by freely sharing Project Gutenberg™ -works in compliance with the terms of this agreement for keeping the -Project Gutenberg™ name associated with the work. You can easily -comply with the terms of this agreement by keeping this work in the -same format with its attached full Project Gutenberg™ License when -you share it without charge with others. -</div> - -<div style='display:block; margin:1em 0'> -1.D. The copyright laws of the place where you are located also govern -what you can do with this work. Copyright laws in most countries are -in a constant state of change. If you are outside the United States, -check the laws of your country in addition to the terms of this -agreement before downloading, copying, displaying, performing, -distributing or creating derivative works based on this work or any -other Project Gutenberg™ work. The Foundation makes no -representations concerning the copyright status of any work in any -country other than the United States. -</div> - -<div style='display:block; margin:1em 0'> -1.E. Unless you have removed all references to Project Gutenberg: -</div> - -<div style='display:block; margin:1em 0'> -1.E.1. The following sentence, with active links to, or other -immediate access to, the full Project Gutenberg™ License must appear -prominently whenever any copy of a Project Gutenberg™ work (any work -on which the phrase “Project Gutenberg” appears, or with which the -phrase “Project Gutenberg” is associated) is accessed, displayed, -performed, viewed, copied or distributed: -</div> - -<blockquote> - <div style='display:block; margin:1em 0'> - This eBook is for the use of anyone anywhere in the United States and most - other parts of the world at no cost and with almost no restrictions - whatsoever. You may copy it, give it away or re-use it under the terms - of the Project Gutenberg License included with this eBook or online - at <a href="https://www.gutenberg.org">www.gutenberg.org</a>. If you - are not located in the United States, you will have to check the laws - of the country where you are located before using this eBook. - </div> -</blockquote> - -<div style='display:block; margin:1em 0'> -1.E.2. If an individual Project Gutenberg™ electronic work is -derived from texts not protected by U.S. copyright law (does not -contain a notice indicating that it is posted with permission of the -copyright holder), the work can be copied and distributed to anyone in -the United States without paying any fees or charges. If you are -redistributing or providing access to a work with the phrase “Project -Gutenberg” associated with or appearing on the work, you must comply -either with the requirements of paragraphs 1.E.1 through 1.E.7 or -obtain permission for the use of the work and the Project Gutenberg™ -trademark as set forth in paragraphs 1.E.8 or 1.E.9. -</div> - -<div style='display:block; margin:1em 0'> -1.E.3. If an individual Project Gutenberg™ electronic work is posted -with the permission of the copyright holder, your use and distribution -must comply with both paragraphs 1.E.1 through 1.E.7 and any -additional terms imposed by the copyright holder. Additional terms -will be linked to the Project Gutenberg™ License for all works -posted with the permission of the copyright holder found at the -beginning of this work. -</div> - -<div style='display:block; margin:1em 0'> -1.E.4. Do not unlink or detach or remove the full Project Gutenberg™ -License terms from this work, or any files containing a part of this -work or any other work associated with Project Gutenberg™. -</div> - -<div style='display:block; margin:1em 0'> -1.E.5. Do not copy, display, perform, distribute or redistribute this -electronic work, or any part of this electronic work, without -prominently displaying the sentence set forth in paragraph 1.E.1 with -active links or immediate access to the full terms of the Project -Gutenberg™ License. -</div> - -<div style='display:block; margin:1em 0'> -1.E.6. You may convert to and distribute this work in any binary, -compressed, marked up, nonproprietary or proprietary form, including -any word processing or hypertext form. However, if you provide access -to or distribute copies of a Project Gutenberg™ work in a format -other than “Plain Vanilla ASCII” or other format used in the official -version posted on the official Project Gutenberg™ website -(www.gutenberg.org), you must, at no additional cost, fee or expense -to the user, provide a copy, a means of exporting a copy, or a means -of obtaining a copy upon request, of the work in its original “Plain -Vanilla ASCII” or other form. Any alternate format must include the -full Project Gutenberg™ License as specified in paragraph 1.E.1. -</div> - -<div style='display:block; margin:1em 0'> -1.E.7. Do not charge a fee for access to, viewing, displaying, -performing, copying or distributing any Project Gutenberg™ works -unless you comply with paragraph 1.E.8 or 1.E.9. -</div> - -<div style='display:block; margin:1em 0'> -1.E.8. You may charge a reasonable fee for copies of or providing -access to or distributing Project Gutenberg™ electronic works -provided that: -</div> - -<div style='margin-left:0.7em;'> - <div style='text-indent:-0.7em'> - • You pay a royalty fee of 20% of the gross profits you derive from - the use of Project Gutenberg™ works calculated using the method - you already use to calculate your applicable taxes. The fee is owed - to the owner of the Project Gutenberg™ trademark, but he has - agreed to donate royalties under this paragraph to the Project - Gutenberg Literary Archive Foundation. Royalty payments must be paid - within 60 days following each date on which you prepare (or are - legally required to prepare) your periodic tax returns. Royalty - payments should be clearly marked as such and sent to the Project - Gutenberg Literary Archive Foundation at the address specified in - Section 4, “Information about donations to the Project Gutenberg - Literary Archive Foundation.” - </div> - - <div style='text-indent:-0.7em'> - • You provide a full refund of any money paid by a user who notifies - you in writing (or by e-mail) within 30 days of receipt that s/he - does not agree to the terms of the full Project Gutenberg™ - License. You must require such a user to return or destroy all - copies of the works possessed in a physical medium and discontinue - all use of and all access to other copies of Project Gutenberg™ - works. - </div> - - <div style='text-indent:-0.7em'> - • You provide, in accordance with paragraph 1.F.3, a full refund of - any money paid for a work or a replacement copy, if a defect in the - electronic work is discovered and reported to you within 90 days of - receipt of the work. - </div> - - <div style='text-indent:-0.7em'> - • You comply with all other terms of this agreement for free - distribution of Project Gutenberg™ works. - </div> -</div> - -<div style='display:block; margin:1em 0'> -1.E.9. If you wish to charge a fee or distribute a Project -Gutenberg™ electronic work or group of works on different terms than -are set forth in this agreement, you must obtain permission in writing -from the Project Gutenberg Literary Archive Foundation, the manager of -the Project Gutenberg™ trademark. Contact the Foundation as set -forth in Section 3 below. -</div> - -<div style='display:block; margin:1em 0'> -1.F. -</div> - -<div style='display:block; margin:1em 0'> -1.F.1. Project Gutenberg volunteers and employees expend considerable -effort to identify, do copyright research on, transcribe and proofread -works not protected by U.S. copyright law in creating the Project -Gutenberg™ collection. Despite these efforts, Project Gutenberg™ -electronic works, and the medium on which they may be stored, may -contain “Defects,” such as, but not limited to, incomplete, inaccurate -or corrupt data, transcription errors, a copyright or other -intellectual property infringement, a defective or damaged disk or -other medium, a computer virus, or computer codes that damage or -cannot be read by your equipment. -</div> - -<div style='display:block; margin:1em 0'> -1.F.2. LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the “Right -of Replacement or Refund” described in paragraph 1.F.3, the Project -Gutenberg Literary Archive Foundation, the owner of the Project -Gutenberg™ trademark, and any other party distributing a Project -Gutenberg™ electronic work under this agreement, disclaim all -liability to you for damages, costs and expenses, including legal -fees. YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT -LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE -PROVIDED IN PARAGRAPH 1.F.3. YOU AGREE THAT THE FOUNDATION, THE -TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE -LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR -INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH -DAMAGE. -</div> - -<div style='display:block; margin:1em 0'> -1.F.3. LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a -defect in this electronic work within 90 days of receiving it, you can -receive a refund of the money (if any) you paid for it by sending a -written explanation to the person you received the work from. If you -received the work on a physical medium, you must return the medium -with your written explanation. The person or entity that provided you -with the defective work may elect to provide a replacement copy in -lieu of a refund. If you received the work electronically, the person -or entity providing it to you may choose to give you a second -opportunity to receive the work electronically in lieu of a refund. If -the second copy is also defective, you may demand a refund in writing -without further opportunities to fix the problem. -</div> - -<div style='display:block; margin:1em 0'> -1.F.4. Except for the limited right of replacement or refund set forth -in paragraph 1.F.3, this work is provided to you ‘AS-IS’, WITH NO -OTHER WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT -LIMITED TO WARRANTIES OF MERCHANTABILITY OR FITNESS FOR ANY PURPOSE. -</div> - -<div style='display:block; margin:1em 0'> -1.F.5. Some states do not allow disclaimers of certain implied -warranties or the exclusion or limitation of certain types of -damages. If any disclaimer or limitation set forth in this agreement -violates the law of the state applicable to this agreement, the -agreement shall be interpreted to make the maximum disclaimer or -limitation permitted by the applicable state law. The invalidity or -unenforceability of any provision of this agreement shall not void the -remaining provisions. -</div> - -<div style='display:block; margin:1em 0'> -1.F.6. INDEMNITY - You agree to indemnify and hold the Foundation, the -trademark owner, any agent or employee of the Foundation, anyone -providing copies of Project Gutenberg™ electronic works in -accordance with this agreement, and any volunteers associated with the -production, promotion and distribution of Project Gutenberg™ -electronic works, harmless from all liability, costs and expenses, -including legal fees, that arise directly or indirectly from any of -the following which you do or cause to occur: (a) distribution of this -or any Project Gutenberg™ work, (b) alteration, modification, or -additions or deletions to any Project Gutenberg™ work, and (c) any -Defect you cause. -</div> - -<div style='display:block; font-size:1.1em; margin:1em 0; font-weight:bold'> -Section 2. Information about the Mission of Project Gutenberg™ -</div> - -<div style='display:block; margin:1em 0'> -Project Gutenberg™ is synonymous with the free distribution of -electronic works in formats readable by the widest variety of -computers including obsolete, old, middle-aged and new computers. It -exists because of the efforts of hundreds of volunteers and donations -from people in all walks of life. -</div> - -<div style='display:block; margin:1em 0'> -Volunteers and financial support to provide volunteers with the -assistance they need are critical to reaching Project Gutenberg™’s -goals and ensuring that the Project Gutenberg™ collection will -remain freely available for generations to come. In 2001, the Project -Gutenberg Literary Archive Foundation was created to provide a secure -and permanent future for Project Gutenberg™ and future -generations. To learn more about the Project Gutenberg Literary -Archive Foundation and how your efforts and donations can help, see -Sections 3 and 4 and the Foundation information page at www.gutenberg.org. -</div> - -<div style='display:block; font-size:1.1em; margin:1em 0; font-weight:bold'> -Section 3. Information about the Project Gutenberg Literary Archive Foundation -</div> - -<div style='display:block; margin:1em 0'> -The Project Gutenberg Literary Archive Foundation is a non-profit -501(c)(3) educational corporation organized under the laws of the -state of Mississippi and granted tax exempt status by the Internal -Revenue Service. The Foundation’s EIN or federal tax identification -number is 64-6221541. Contributions to the Project Gutenberg Literary -Archive Foundation are tax deductible to the full extent permitted by -U.S. federal laws and your state’s laws. -</div> - -<div style='display:block; margin:1em 0'> -The Foundation’s business office is located at 809 North 1500 West, -Salt Lake City, UT 84116, (801) 596-1887. Email contact links and up -to date contact information can be found at the Foundation’s website -and official page at www.gutenberg.org/contact -</div> - -<div style='display:block; font-size:1.1em; margin:1em 0; font-weight:bold'> -Section 4. Information about Donations to the Project Gutenberg Literary Archive Foundation -</div> - -<div style='display:block; margin:1em 0'> -Project Gutenberg™ depends upon and cannot survive without widespread -public support and donations to carry out its mission of -increasing the number of public domain and licensed works that can be -freely distributed in machine-readable form accessible by the widest -array of equipment including outdated equipment. Many small donations -($1 to $5,000) are particularly important to maintaining tax exempt -status with the IRS. -</div> - -<div style='display:block; margin:1em 0'> -The Foundation is committed to complying with the laws regulating -charities and charitable donations in all 50 states of the United -States. Compliance requirements are not uniform and it takes a -considerable effort, much paperwork and many fees to meet and keep up -with these requirements. We do not solicit donations in locations -where we have not received written confirmation of compliance. To SEND -DONATIONS or determine the status of compliance for any particular state -visit <a href="https://www.gutenberg.org/donate/">www.gutenberg.org/donate</a>. -</div> - -<div style='display:block; margin:1em 0'> -While we cannot and do not solicit contributions from states where we -have not met the solicitation requirements, we know of no prohibition -against accepting unsolicited donations from donors in such states who -approach us with offers to donate. -</div> - -<div style='display:block; margin:1em 0'> -International donations are gratefully accepted, but we cannot make -any statements concerning tax treatment of donations received from -outside the United States. U.S. laws alone swamp our small staff. -</div> - -<div style='display:block; margin:1em 0'> -Please check the Project Gutenberg web pages for current donation -methods and addresses. Donations are accepted in a number of other -ways including checks, online payments and credit card donations. To -donate, please visit: www.gutenberg.org/donate -</div> - -<div style='display:block; font-size:1.1em; margin:1em 0; font-weight:bold'> -Section 5. General Information About Project Gutenberg™ electronic works -</div> - -<div style='display:block; margin:1em 0'> -Professor Michael S. Hart was the originator of the Project -Gutenberg™ concept of a library of electronic works that could be -freely shared with anyone. For forty years, he produced and -distributed Project Gutenberg™ eBooks with only a loose network of -volunteer support. -</div> - -<div style='display:block; margin:1em 0'> -Project Gutenberg™ eBooks are often created from several printed -editions, all of which are confirmed as not protected by copyright in -the U.S. unless a copyright notice is included. Thus, we do not -necessarily keep eBooks in compliance with any particular paper -edition. -</div> - -<div style='display:block; margin:1em 0'> -Most people start at our website which has the main PG search -facility: <a href="https://www.gutenberg.org">www.gutenberg.org</a>. -</div> - -<div style='display:block; margin:1em 0'> -This website includes information about Project Gutenberg™, -including how to make donations to the Project Gutenberg Literary -Archive Foundation, how to help produce our new eBooks, and how to -subscribe to our email newsletter to hear about new eBooks. -</div> - -</div> -</body> -</html> |