The history of Wesleyan Methodism in Nottingham and its vicinity

Front matter

HISTORY

OF

WESLEYAN METHODISM

Chapter I

THE WESLEY FAMILY ; THE MORAL AND RELIGIOUS CONDITION OF ENGLAND; AND THE RISE OF METHODISM.

The Wesley Family can be traced for several generations, and we find that it has always been distinguished for piety and learning.

Bartholomew Wesley, great-grandfather of the Founder of Methodism, was born about the year 1600, received an University education, and became a Clergyman of the Established Church. After faithfully discharging his duty to God and the people for several years, he was ejected by high church intolerance from his living of Charmouth in Dorsetshire. Having studied medicine at the University, he supported himself during the remainder of his life by practising physic. He died in 1671 or 1672.

John Wesley, son of Bartholomew, and grand-father of the Founder of Methodism, was educated for the Christian Ministry, and became a Clergyman of the Church of England. Like his venerable father, he chose rather to suffer the loss of all things than violate his conscience, and was consequently ejected from the living of Winterbourne Whitchurch, in Dorsetshire, by the iniquitous Act of Uniformity, which came into operation on Aug. 24th, 1662. With unflagging energy he nevertheless continued to preach the Gospel wherever he

B could get a congregation, until worn out by incessant persecution and frequent imprisonment, he “was taken,” as Dr. Calamy observes, “out of this vale of tears to that world where the wicked cease from troubling and the weary are at rest, when he had not been much longer an inhabitant here below than his blessed Master was, whom he served with his whole heart, according to the best light he had.”

Samuel Wesley, son of John, and the father of the Founder of Methodism, was the well-known and justly admired Rector of Epworth. He was a man of rare endowments, superior scholarship, and unconquerable perseverance ; a poet of no mean order; a divine of great biblical attainments; and a preacher and pastor of unswerving fidelity and unwearied diligence. His pen was never idle, and many learned and useful works were written by him. He was emphatically a literary man, and enjoyed the friendship of some of the leading men of the day. Lord Oxford, Dean Swift, Pope, and many others, highly esteemed him for his honesty and learning. He married Susannah, the youngest daughter of the great and good Dr. Samuel Annesley, the celebrated Nonconformist minister. They lived together for more than forty years, and were blessed with a numerous family. Of the ten children which arrived at maturity, three only were sons.

Samuel, the eldest, was a man whose great natural powers had been regulated and developed by a liberal education. Several of his productions, both in prose and verse are preserved, and these prove him to have been an elegant scholar of high classical attainments ; a critic of uncommon acuteness and penetration; and above all, a true Christian; for it may be truly said of him, as he said of his father-in-law —

“What e’er his strains, still glorious was his eiid,

Faith to assert, and virtue to defend.”

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He was intended for the Church, but his unwavering attachment to the unfortunate Bishop Atterbury, prevented his preferment, and he consequently devoted his life to scholastic duties. He died Nov. 6th, 1739, in the 49th year of his age.

John and Charles, the other two sons of the Rector of Epworth, became the honoured instruments in the hands of God in originating and carrying on that great revival of evangelical religion denominated Methodism.

John was born on June 17th, 1703, at Epworth, in Lincolnshire. From the earliest period he was most diligently watched over and instructed by his excellent mother, who, on account of his extraordinary deliverance from destruction when the Parsonage was burnt down, thought it her duty to be “more particularly careful of the soul of this child” which God had so “mercifully provided for,” and to endeavour, by all means, to “ instil into his mind the principles of true religion and virtue.”

At the age of eleven he was placed at the Charter House, where he was distinguished for his seriousness and constant application. At sixteen he was sent to Westminster School, where he made rapid progress in the Greek and Hebrew languages. In 1720 he went to Oxford, and entered a student at Christ Church College. He quickly took his degree of Bachelor of Arts. On Sep. 19th, 1725, he was ordained Deacon by Dr. Potter, Bishop of Oxford. On Mar. 17, 1726, he was elected Fellow of Lincoln College.

“ His literary character,” says one of his biographers, “ was now established in the University ; he was acknowledged by all parties to be a man of talents, and an excellent critic in the learned languages. His compositions were distinguished by an elegant simplicity of style, and justness of thought,

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that strongly marked the excellence of his classical taste. His skill in logic, or the art of reasoning, was universally known and admired. The high opinion that was entertained of him in these respects was soon publicly expressed, by choosing him Greek Lecturer, and Moderator of the Classes, on the 7th of Nov., 1726, though he had only been elected Fellow of the College in March, was little more than twenty-three years of age, and had not proceeded Master of Arts.” On Feb. 14th, 1727, he took his degree.

On Sep. 22nd, 1728, he was ' ordained Priest by Bishop Potter, afterwards Archbishop of Canterbury.

Since August 1727, he had resided chiefly at Epworth, and had been employed as his father’s Curate; but in Nov. 1729, he became a permanent resident at Oxford.

Charles, who was more than five years younger than his brother John, was also at this time residing at the University ; and though he had previously manifested an aversion to becoming religious, John Wesley says, he “now found him in great earnestness to save his soul.”

The two brothers soon became distinguished for their uniform seriousness, regularity of life, and continual devotedness to God. Persecution followed. They were held up to ridicule by their irreligious fellow collegians, laughed at and scorned because of their scrupulous attention to duty, and nick-named with every variety of offensive epithet. “They strictly observed the ancient fasts of the church, and were therefore dubbed Supei'erogation-men. They regularly partook of the sacrament of the Lord’s Supper, and were consequently called Sacramentarians. They revered and studied the Word of God, and so were named Bible-moths and Bible-big ots. They were zealous for what they knew to be the cause of God, and were therefore derided as Enthusiasts ; and their holiness

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and godliness procured for them the abusive, yet honourable titles of the Holy Club and Godly Club; but in consequence of the strictness and exact method of their lives, the appellation of Methodists enveloped the other designations, and became general; so that, as Mr. Wesley himself remarks, ‘the Methodists were known all over the University.’ ” *

But notwithstanding the opposition and persecution they had to encounter, the Wesleys and their pious friends (among whom were Whitefield, Hervey, and others,) continued “steadfast, unmoveable, always abounding in the work of the Lord. Indifferent to ridicule and reproach, they calmly persevered in the good way they had chosen; bearing ill, and doing well; visiting the sick in the town, and the prisoners in Oxford gaol ; at all times, and everywhere, to the utmost of thenability attending to the temporal and spiritual necessities of their fellow-men, and thus most completly devoting themselves to “ love and good works.”

Having pursued this course of self-denial and laborious duty for five or six years in the University, John and Charles Wesley received and accepted an invitation to go on a Missionary enterprize to Georgia in America. The primary object contemplated in this voyage, was the preaching to the Indians, but as there seemed no providential opening for doing so at that time, and several untoward circumstances likewise occuring, Charles returned to England after an absence of about one year, and John after an absence of two years and four months.

This visit to America, although it failed in its main object, was the cause, under God, of showing to John Wesley that he was destitute of genuine saving faith in Christ. Thus, on his return home, he confessed notwithstanding all he had * History of Wesleyan Methodism done and suffered for religion, lie had no claim “to the holy, heavenly divine character of a Christian.” He had hitherto sought salvation by works; he was now convinced that he must seek salvation by faith, and faith alone. It was not long before he was enabled to believe in Christ, and to rejoice in the glorious liberty of the children of God. This was on May 24th, 1738. Charles Wesley had found peace a few days previously.

Having thus an experimental knowledge of salvation by faith in Christ, John and Charles Wesley from this time exerted themselves continually in the good work of proclaiming this glorious salvation to perishing sinners. In churches and out of churches, winter as well as summer, in all kinds of weather, and all parts of the country, they ceased not to call, with the voice of earnest entreaty, upon the countless multitudes who flocked to hear their preaching, to “Behold the Lamb of God which taketh away the sin of the world.”

At no period of the history of England was a revival of true religion more urgently needed. The moral and religious condition of the nation was deplorable in the extreme. The leading truths of Christianity were generally disregarded and disbelieved; preaching had sunk down to the dry form x>f reading a moral essay once a week ; the Clergy were more anxious for their own amusement, than for the religious instruction of their parishioners; Dissenting Ministers were gradually departing more and more from the simplicity of evangelical truth; infidel writings had a large circulation, and were read with avidity ; the population of towns revelled in licentiousness, and the inhabitants of villages were given up to brutality ; the most cruel sports were national pastimes ; and a general disregard and contempt of the claims of morality and religion pervaded all classes of the people. Such doc-

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trines as “the corruption of human nature, the necessity of the new birth, and justification by faith, were either abandoned to oblivion, or held up to ridicule and contempt. The consequence was, that the creed established by law, had no sort of influence in forming the sentiments of the people;

I the pulpit completely vanquished the desk; piety and

puritanism were confounded in one common reproach ; and almost pagan darkness in the concerns of salvation prevailed ; and the English became the most irreligious people upon

earth.” *

So intensely dark was that night of immorality and irreligion which preceeded the dawn of a day so gloiious with light, and truth, and love ! So deep was that gloom upon which the sun of righteousness arose with healing in his wings !

The rise of Methodism is an epoch in our national history. From that time, a wonderful and rapid change took place in the views, feelings, and habits of a large portion of the people. The attention of all classes was called to the truths and requirements of Christianity, and a great revival of heart-felt, life-practised godliness was consequently effected.

The Kev. John Wesley, and his pious coadjutors, were instrumentally the cause of this glorious revival of true religion. He, and they, giving themselves up to this work of God, went about the country continually, visiting all our towns, and many of the villages, and everywhere proclaiming with extraordinary success the glad tidings of salvation. Multitudes embraced the truth, and societies of earnest men, desiring to “flee from the wrath to come,” were originated in every part of the three kingdoms.

* Rev, Robert Hall.

Chapter II. Methodism In Nottingham : Its Introduction And Progress

Nottingham can boast of its great antiquity. Not many towns in England can fairly lay claim to a more remote origin. So we are told by the cbronicles, and we hope they are right. But leaving the misty past, and coming down to a period when we have indisputable history to rely upon,, we find that it was considered a town of importance long before the Norman Conquest. It was created a borough in the eleventh century; became a mayor-town in 1283; near the same time a parliamentary borough ; and has ever since sent two representatives to Parliament. In 1739, the population was 9,890. In 1779, 17,791. In 1793, 25,000. In 1801, 28,861. In 1811, 34,358. In 1821, 40,505. In 1831, 50,206. In 1841, 53,091. In 1851, 58,530. In 1861, 75, 765. The adjoining parishes are also densely populated. The latitude of Nottingham is, 52 deg. 59 min. 35 sec. north ; the longitude west of Greenwich, 1 deg. 8 min. 14 sec. It is 125 miles north west of London, and 80 miles south of York.

The Methodists first came to Nottingham in the year 1740, and at that time the population numbered only about 10,000. The habits of the people were debased; and cock-fighting and bull -baiting were favourite amusements with all classes. The Market-place was only partially paved, and South Parade was a nasty swamp. Public lamps were not introduced until more than twenty years afterwards, and to pass along the filthy and unpaved streets and lanes at night, re-

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quired much courage and dexterity. A traveller entering the town from the West, found that from the top of Derby Road to Chapel Bar he had to pass through a deep and narrow way, called the Sand Hills. From the South the entrance to the town was up a dangerous defile, cut through the rock, only wide enough for one carriage to pass at once, and not inaptly designated Hollow Stone. From the side of the Leen to St. Peter’s Church dirt and mud rendered the way, especially in wet weather, well nigh impassable. Bogs and cesspools were undisturbed ; systems of sewage were unthought of ; and sanitary science was unknown.

This was the condition of the people and town of Nottingham in 1740. In that year Methodism was introduced by Mr. Howe, who, it appears, encountered much opposition while preaching in the Market-place.

It was a circumstance of no small importance for any town to have Methodism planted in it. The townspeople in general regarded the event as a transient ebullition of fanatical feeling, little thinking what vast beneficial consequences would follow. Even Mr. Wesley and the early preachers could not have had an adequate conception of the multiplicity and permanence of the blessings they were conferring upon the inhabitants. Into whatever place Methodism gained an entrance, and secured a continuous lodgment, it developed itself by rapidly and widely promoting the religious and moral, the social and civil, welfare of the people. It held forth a clear and consistent system of theological truth ; reclaimed great numbers of sinners from the ways of sin; afforded immensely-increased facilities to believers for working out their own salvation; waged an earnest and unremitting warfare against every description of wickedness ; set up the

standard of an unadulterated and uncompromising Protestantc ism against tlie superstitions and encroachments of Popery ; exerted, directly or indirectly, a powerful influence for good both upon the Established Church and Dissent; and thus gave an extraordinary impetus to the progress and diffusion of experimental and practical Christianity. But notwithstanding the many and great benefits resulting from the establishment and spread of Methodism, large masses of the population hated it with the most bitter hatred, and violently persecuted its first disseminators. The light shone in darkness, and the darkness comprehended it not. The early Methodist preachers had to undergo almost incredible hardships from the very people, whose welfare in time and eternity they were zealously endeavouring to promote. The inhabitants of our own “good old town” distinguished themselves on several occasions by the brutal manner in which they treated these self-denying benefactors of their fellow-men.

The earliest meetings of the Methodists were held at the house of Mr. James. His residence was a spacious one, and stood on the south side, near the top of Girdlesmith Gate, now called Pelham Street, Here, it is believed, Mr. Wesley preached his first sermon in Nottingham. The preaching was afterwards removed to Matthew Bagshaw’s, who resided in Narrow Marsh, opposite the bottom of Long Stairs, on the right hand side of Crosland Yard. The place was not very commodious, but Matthew being an ardent Methodist, and possessed of an inventive genius, resolved to counteract the defect as much as possible. He could not enlarge his premises, but he managed by an ingenious contrivance, to double the amount of available hearing space. He broke through the chamber floor, and made a large opening into the room below. In the upper room he placed the men, in the lower room the women ; the preacher being enabled by this arrangement to

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preach to a crowded audience in both rooms at the same time. It was from this place that Matthew had the honour of being committed to the House of Correction by the Mayor. The charge against him was that he encouraged conventicles, and many of the persons who were in the habit of attending meetings at his house, voluntarily went to prison with him. But the Gaol itself was soon turned into a “conventicle,” and singing and praying went on merrily. This the keeper could not bear, and he complained to the Mayor about it. Orders were given for their discharge; but no order having been given for the liberation of Matthew, a resolute Quaker (who formed one of the company) declared he would not leave the place until Matthew also was set at liberty. This good man s firmness secured the release of his friend ; and the triumphant Methodists went on holding their meetings for prayer and praise in Matthew’s house.

The Rev. John Wesley visited Nottingham at an early period. That great evangelist but recently commenced his unexampled course of itinerant preaching through the kingdom. Taking advantage of a visit to Leicestershire, he came to Nottingham. We quote the account of his coming, as it is given in his Journal.

“1741, June 11th, Thursday — In the afternoon we went on to Nottingham, where Mr. Howe received us gladly. At eight the society met as usual. I could not but observe, 1st, that the room was not half full, which used, till very lately, to be crowded within and without. 2nd, that not one person who came in used any prayer at all; but every one immediately sat down, and began either talking to his neighbour, or looking about to see who was there. 3rd, that when I began to pray, there appeared a general surprise, none once offering to kneel down, and those who stood, choosing the most easy indolent posture which they conveniently could. I afterwards looked for one of our Hymn-books upon the desk ; (which I knew Mr. Howe had brought from London ; ) but both that and the Bible were vanished away ; and in the room lay the Moravian hymns and the Count’s sermons.

“ I expounded, (but with a heavy heart,) ‘Believe in the Lord Jesus, and thou shalt be saved;’ and the next morning described (if haply some of the secure ones might awake from the sleep of death) the fruits of true faith, ‘righteousness, and peace, and joy in the Holy Ghost.’ ”

On the following Sabbath Mr. Wesley was again at Nottingham, and preached in the morning in the Market-place.

“ Sunday 14th. — I rode to Nottingham again, and at eight preached at the Market-place, to an immense multitude of people, on, ‘ The dead shall hear the voice of the Son of God ; and they that hear shall live.’ I saw only one or two who behaved lightly, whom I immediately spoke to ; and they stood reproved. Yet, soon after, a man behind me began aloud to contradict and blaspheme ; but upon my turning to him, he stepped behind a pillar, and in a few minutes disappeared.”

It is clear from Mr. Wesley’s remarks, that the little society at Nottingham had imbibed some of the pernicious Antinomian notions, which were at that time, and for some time afterwards, so zealously propagated by the Moravians. The Methodist Hymn Book had been replaced by the Moravian one; and the Bible had given way to Count Zinzendorfs sermons. The advocates of the German stillness , as it was called, denounced fasting and prayer, giving alms to the poor, reading the Bible, and going to Church and Sacrament, as being not only useless, but injurious exercises, and all persons who practised such things were represented as legally blind, as under the law, and in bondage ; while these religious i do-nothings themselves found their most perfect spiritual developement, in sitting still with their hands crossed upon their knees, with demure faces and downcast eyes, sighing continually over the wounds of the Lamb, and whining about being poor sinners. The early Methodist societies in various parts of the country were much troubled with this sort of people, and the society at Nottingham amongst the rest.

The Rev. Charles Wesley’s first visit to the town is thus mentioned by him; —

“1743, May 24th, Tuesday. — At two I proclaimed the Saviour of all men at Nottingham Cross; and in the evening, at their request, I expounded to Mr. Howe’s Society.

“Wednesday, May 25th. At the Cross again, I pressed all to receive the faithful saying. There was no breath of opposition : but a storm must follow this calm. Several joined me at my Inn in prayer and thanksgiving. One gave me a kind caution, for which I sincerely thanked him : ‘ Mr. Rogers did run well, and preached the truth as you do here ; but what a sad end has he made of it ! Take care you do not leave the Church like him.’ ”

The Cross named in the preceding extract from Mr. Charles Wesley’s Journal, was Malt Cross, which stood in the Market Place half way between old Sheep Lane, now Market Street on one side, and St. James’ Street on the other. “ Its base was four feet high, upon which rested six pillars, covered with a tiled roof, and the whole surmounted with six sun-dials and a vane. Within this Cross, and around, it sat those on market days, who sold china and earthenware ; and it was from this structure that all proclamations or declarations of war or peace were read in the face of a full market : it was also the usual resort of labourers waiting for employment.” *

* J. F. Sutton’s Date Book.

This Cross was a favourite standing place with the old Methodist preachers, and from its steps the tidings of salvation were often, and earnestly proclaimed.

Mr. John Wesley, being on a journey from London to Newcastle, called at Nottingham on his way. He merely observes : —

“June 23rd, Thursday — I left Wednesbury, and in the evening preached at Melbourne, in Derbyshire. I preached at Nottingham (where I met my brother coming from the north) on Friday, and on Saturday and Sunday at Epworth.”

Mr. Charles Wesley speaks more particularly of the occasion : — “Friday, June 24th, I rode to Nottingham with the best company that earth or heaven could furnish. I found my brother in the Market-place, calling lost sinners to Him that justifieth the ungodly. He gave notice of my preaching in the evening. From him I had the first account of our brethren’s persecution at Wednesbury. Their unhappy minister was the contriver of all.

“The Lord opened my mouth at seven. Many thousands attended in deep silence. Surely the Lord hath much people in this place. We began a society of nine members.”

This little “society of nine members” now begun, would in all likelihood constitute the first actual Methodist Class Meeting established in Nottingham. A leader would be at this time appointed, and Mr. Wesley’s authority henceforth more distinctly recognised.

Having spent a month in the north of England, Mr. John Wesley returned to Nottingham, (on his way hack to London) and preached two sermons.

“ July 26th and 27th. — On Tuesday night and Wednesday morning I preached at Nottingham; on Wednesday evening at Markfield.”

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In August, John Nelson passed through the town, and preached a sermon in the Market-place. This remarkable man was a stonemason, and his home was at Birstal in Yorkshire. He heard Mr. Wesley preach, got converted, and soon became a zealous Methodist. He possessed a keen and ready wit which never failed him, an admirable courage, strong common sense, a wonderful knowledge of Scripture, and an unquenchable zeal for the truth and God. His “Journal,” though written with great plainness and simplicity, will ever remain one of the most interesting and thrilling narratives in the English language. Mr. Wesley quickly discerned the real value of the man, and wishing to have his company on a preaching tour to the Land’s End, sent for him to London. “As soon as I well could,” says Nelson, “ I set out for London on foot, but one of my neighbours was going, and he took my place, and let me ride sometimes. I preached at Nottingham Cross as I went.”

In the following November he called at Nottingham again on his return to Yorkshire. He says in his Journal : — “After spending a few days there, [viz. at Wednesbury] I set out for Nottingham, and stayed there two days. I preached at the Malt Cross on the Sabbath, to a large congregation, in great peace ; but Monday being a rejoicing day, they had bon-fires in the Market-place, and some came with squibs to disturb me as I was preaching. One of them threw a squib on fire close to my heels, but a woman kicked it away ; the man caught it up again to throw at me, but it burst in his hand, and he went away shaking his head. Another came on the low side of the Cross with a design to throw one in my face ; but I did not turn my face that way as soon as he expected, so that it burst in his own hand. As soon as I had done, a serjeant of the army came to me with tears in

Ms eyes, and said, ‘In the presence of God, and all this people,

I heg your pardon ; for I came on purpose to mob yon, but when I could get no one to assist me, I stood to hear you, and am convinced of the deplorable state my soul is in, and I believe you are a servant of the living God.’ He then embraced me, and went away weeping.”

Mr. Charles Wesley visited the town in the month of October, and makes the following entries in his Journal : —

« Monday, October 17th. — I set out [from London] to meet my brother at Nottingham.”

“Thursday, October 20th.— I preached at Nottingham Cross, and met the Society we began half a year ago, increased from eleven to fifty. They have been sifted like wheat by their two potent enemies, stillness and predestination. One simple soul I was enabled to rescue. I discerned her at first sight by her form of humility and meekness : her tone and posture spoke her a poor sinner. She confessed that the Germans had taken great pains to wean her of her bigotry to the Church and ordinances ; that they laughed at her reading the Scriptures ; at her praying, and fasting, and mourning after Christ. When she quoted any Scripture -proof, they set it aside with, ‘O, that you must not mind ; that is all headknowledge.’ When she said she could not rest with such an evil heart, they answered, ‘ 0, you are not willing to be a poor sinner.’ They were always happy, they told her, always easy ; without trouble, care, or temptation of any kind : but all her sorrow, and poverty, and hunger, and heaviness through manifold temptations, was bondage, and the law, and works, and because she would not be a poor sinner.”

u J prayed over her in faith ; and the scales fell from her eyes. She saw through them in a moment, and all their pretences to humility, liberty and faith. The tempter left her for a season, and the angels came and ministered unto her.”

“ This people, I think, are faster asleep than ever, through their having been once awakened. Satan could not have gained a greater advantage than by Mr. Rogers’s misconduct. How is the shepherd smitten, and the flock scattered ! Woe unto the man who does not continue in the ship ! They only shall prosper that love Jerusalem.”

“Friday, October 21st. — My brother came, delivered out of the mouth of the lion. He looked like a soldier of Christ. His clothes were torn to tatters. The mob of Wednesbury, Darlaston, and Walsall, were permitted to take him by night out of the society -house, and carry him about several hours, with a full purpose to murder him. But his work is not finished ; or he had now been with the souls under the altar.”

“ Saturday, October 22nd. — The spirit of prayer was given at the society, so that every soul was in some measure sensible of it.”

“ Sunday, October 23rd. — I went to church with Mr. Howe, (for they cannot yet wean him of that bigotry,) and found a great spirit of mourning for the captive daughter of Sion. I met at the Cross the largest concourse of people they told me, that had ever been seen there. They were more concerned than I had before observed them, and listened for an hour in fixed attention.”