Early Methodists under persecution

Front matter

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i

Preface

This work was undertaken for the purpose of ascertaining, so far as possible, the actual extent of the suffering of the early Methodists, and of their struggle against persecution. It deals only with events in the British Isles and covers the life of the Rev. John Wesley. There was persecution after his death, but by that time the crisis had passed and Methodism had become so thoroughly established that there was no longer any possibility of crushing it. Therefore what followed, though extremely trying, was more incidental.

At the beginning of the task the hope was entertained of making this a source book of facts, but the abundance of material soon made this plan impracticable. Were all the material to be used which is at hand, it would make a volume of twice this size. Therefore this does not purport to be a complete account. For the sake of brevity some material has been omitted entirely, and wherever possible, nearly all has been abridged. In some instances narratives have been broken for this purpose. However, it is believed that enough is given, both to show the extent of the sufferings of the Methodists, and to portray the spirit of their persecutors.

In the search for material nothing has been found anywhere that would suggest an outline for the work, or that would direct the student to the sources. It seems to be almost entirely an unexplored field. It has been necessary, therefore, to handle volume after volume wherever material seemed likely to be found. Between two and three thousand volumes have thus been reviewed. Also such English periodicals as refer to the subject and could be found have been consulted. Of the three collections of pamphlets relating to the early Methodists, and found in this country, all have been carefully examined.

Secondary sources have been used sparingly, as in almost

8 PREFACE

all instances the primary sources from which these writers took the facts were readily found. The chief exception to this is the scholarly work of L. Tyerman, whose writings to some extent have been a guide to certain sources and have furnished some excellent material.

The work was suggested by Professor James T. Shot well, of Columbia University, in connection with regular university work. Moreover, I am indebted to him for his sympathetic interest and encouragement; for suggestions in regard to the arrangement of the work, and for helpful criticism of the manuscript. President Charles J. Little, of Garrett Biblical Institute, gave me some helpful suggestions, both as to the nature of the work and in the search for sources. Had he lived, doubtless with his wide knowledge of Methodist Church history he would have been a valued adviser, but his death occurred shortly after the work was begun.

I am especially indebted to Professor John Alfred Faulkner, of Drew Theological Seminary, whose great scholarship has been a constant inspiration, and who has been a counselor throughout the entire construction of the book. I had the privilege of consulting him freely and frequently, and always found him interested, sympathetic, and helpful.

I recall with pleasure the courtesies shown me while in search for material. I found the librarian of Columbia University always glad to render any possible assistance. I am also obliged to the libraries of Union Theological Seminary, the General Theological Seminary, Wesleyan University, and especially Drew Theological Seminary. At all times at Drew I had free access to its shelves, and to its rare and valuable collections. Were it not for the books, pamphlets, and periodicals relating to early Methodist history in this great library this book could not have been written.

JosiAH Henry Barr.

Chapter I The Cost Of A New Cause

At the University of Oxford in 1730 a group of young men met together in order to help each the other in their reHgious attainments. They studied the Scriptures, discussed religious books, preached to the prisoners, and tried to conform their lives to Bible standards. These young men speedily became the objects of ridicule in the college, and consequently were dubbed "enthusiasts," "Methodists," "the holy club," etc. They met only with opposition, which continued till the group left the university, and carried with them these opprobrious names into fields of greater activity, where feeling became so intensified as shortly to culminate in open violence.

In 1739 Wesley speaks of preaching "the plain old religion of the Church of England, which is now almost 'everywhere spoken against' under the name of Methodist." ^ "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." ^ This seed of evil very shortly produced a rich harvest of brutality. Those who chose to join themselves with the hated Methodists were likely to meet bitter opposition, if not violence, from their own people. At Islington, Wesley found need of "encouraging Miss Crisp, who was being persecuted by her relatives."^ A young man by the name of Joseph Periam was put into an insane asylum for being "Methodistically mad." He was conscious of no bodily illness, so refused their remedies, whereupon he was thrown

'John Wesley, Journal, September 16, 1739 ; October 15, 1739. "Tyerman, Life and Times of John Wesley, vol. i, p. 22,(i. ^John Wesley, Journal, March 11, 1739.

upon a bed, a key thrust into his mouth, and medicine forced down him. His father visited him and suggested that he give up rehgion. He refused, and the father left him in the asylum. At Mr. Periam's request Whitefield called upon him, and, finding him in perfect bodily health, he, together with Mr. Seward, succeeded in securing his release, but upon condition that he accompany Whitefield to Georgia.^ At Hertford Whitefield found some who were violently opposed and persecuted by those of their own household because of this "madness." '' Charles Wesley says that "wives and children are beaten and turned out of doors and the persecutors are the complainers. . . . To-day Mary Hanney was with us. While she continued a drunkard, a swearer, and company-keeper it was very well; she and her father agreed entirely. But from the time of her turning to God he has used her most inhumanly. Yesterday he beat her, and drove her out of doors, following her with imprecations and threatenings to murder her, if she returned." f One Mrs.

G was put in Bedlam, an insane asylum, by her husband.

She escaped, but returned, and was chained down and treated in the usual manner of the asylum. Her crime was "Methodism." '^ Mr. John Bosworth wrote to Wesley saying that his friends and nearest relatives had done their utmost to separate him from God and his children, meaning the Methodists; but, failing in this, they seemed resolved upon separating him from themselves. His uncle saw that none could take care of his business as well as Bosworth, but he could not bear a Methodist in his house.^ Near Newgate Charles Wesley met a mother who was abused and persecuted by her own daughters, who did not

^George Whitefield, Journal, IMay 19, 1739.

Note — George Whitefield's son was "born in a room which the master of the house had prepared, on a previous occasion, as a prison for his wife" for going to hear the great Methodist preacher. (George Whitefield, Journal, February 9, 1744.)

*John Wesley, Journal, February 22, 1746.

THE COST OF A NEW CAUSE ii

refrain even from blows. ^ John Wesley asks what kind of creatures are those gentlemen and their wives, who would "use the most scurrilous language, strike and drive out of their house on a rainy night a young gentlewoman, a stranger far from home, for 'joining with the Methodists.' " ^^

Persecution took the form of refusing employment to these people. A gardener, who had been in the employ of a nobleman for above fifty years, was discharged for "hearing the Methodists." ^^ At Charlton all the farmers entered into a joint agreement "to turn all out of their service, and give no work to any who went to hear a Methodist preacher." This plan, however, fell to the ground by the conversion of some of the parties to the agreement. ^^ At North-Moulton a gentleman threatened much, and turned many out of their work and farms. ^" At Hornby the landlord turned all the Methodists out of their houses.^* They then built some little houses of their own. Also keelmen were cruelly treated by their master.^^

The overseers of the poor conceived another means of preventing some of the people from hearing these preachers. The ministers of Bramble, Segery, Lingley, and many others forbade the churchwardens and overseers to let these who heard the Methodist preacher have any allowance from the poor funds of their parishes, notwithstanding some of them were very poor and had large families to support.^^

The opposition also tried to use the courts as a means of checking the spread of this "enthusiasm." In 1740 "several men made a great disturbance, during the evening sermon here," [probably London], "behaving rudely to the women, and striking

'Charles Wesley, Journal, February 27, 1748. ^"John Wesley, Journal, December 19, 1768. "Ibid., March 31, 1753. ^^Ibid., September 9, 1754.

"Ibid., September 19, 1755.

"Ibid., July 7, 1757.

^"Charles Wesley. Journal, November 15, 1744.

"George Whitefield's Works, Letter to Bishop of Sarum, November 30, 1742.

the men, who spake not to them." A constable standing by pulled out his staff and commanded them to keep the peace. Upon this one of them swore he would be avenged, and, going immediately to a justice, made oath that the constable had picked his pocket. The constable was, accordingly, bound over to the next sessions. Here not only the same man, but two of his companions swore to the charge. But there being eighteen or twenty witnesses on the other side, the jury easily saw through the whole proceeding, and without going out at all, or any demur, brought in the prisoner "Not guilty." ^"^ The Methodist place of worship at the Foundry in London was presented as a "seditious assembly." But the presentment was quashed. ^^ The Gentleman's Magazine relates the following account of a presentment in Wales: "Brecon, August 28th, 1744. We, the Grand Jury, of the county of Brecon, etc., having received in charge amongst other learned and laudable observations made by our honorable judge of this circuit that we ought to present [as criminal] every obstruction to our holy religion, as being the most valuable part of our constitution, and it being too well known that there are several, as we are advised, illegal field and other meetings of persons styled Methodists, whose preachers pretend to expound the Holy Scriptures by virtue of inspiration, by which means they collect together great numbers of disorderly persons, very much endangering the peace of our sovereign Lord, the King, which proceedings, unless timely suppressed, may endanger the peace of the kingdom in general, and, at all adventures, the pretended preachers or teachers, at their irregular meetings, by their enthusiastic doctrines, do very much confound and disorder the minds of great numbers of his Majesty's good subjects, w^iich in time may prove of dangerous tendency, even to the confusion of our established religion, and, consequently, the overthrowing of our good government, both in church and state; and that we may be as particular as we can in detecting this villainous scheme, we present the houses following, viz. :

"John Wesley, Journal, September 4, 1740. ^'Ibid., May 31, 1740.

THE COST OF A NEW CAUSE 13

Pontiwal, in the parish of Broynllys, being the house of John Watkins, and the house of Howell Harris, in Trevecka, in the parish of Talgarth, both in this county, as places entertaining and encouraging such dangerous assemblies; and humbly desire our honorable judge, if the authority of this court is not sufficient to suppress the said disorders, that he will be pleased to apply for that end and purpose to some superior authority whereby our religion and the peace of the nation in general, and this country in particular, may be preserved upon our ancient and laudable establishment." ^^ This, however, is the only presentment of this nature that is known.

At Frome, during a relentless and shameful persecution in 175 1, Mrs. Seagram, a widow with two children, was fined twenty pounds for permitting preaching in her house, which had been licensed by dissenters. This woman supported herself and her two infants by selling drugs. When she could not pay her fine her household goods and stock of drugs, worth fifty or sixty pounds, were seized and sold, which left her and her children penniless in the world.^*^

While the Methodists, particularly Howell Harris and his associates, were very successful in South Wales, "they suffered in North Wales cruel persecution and oppression. The poorest sort of people, who showed a readiness to receive the Gospel, had to pay fines to the amount of eighty pounds. Some were totally ruined, being robbed of all their scanty means of subsistence; and even the pillow under the head of the child in its cradle was taken by their cruel persecutors." ^^

*Tn the year 1747 the brethren of South Wales exerted themselves to make collections to assist their poor brethren who had been thus robbed in North Wales, and to defray the expenses of a lawsuit which they had instituted in defense of the gospel." ^^

'"Gentleman's Magazine, September, 1744, p. 504. '"Stephen Tuck, Wesleyan Methodism in Frome, pp. 21 ff. ^'Association of Aberystwyth and Bala, History of Calvinistic Methodism, p. 9. ^==Ibid.

The writer adds in a footnote : "Inasmuch as descendants of the ringleader of these persecutions are now not only kindly disposed, but also liberal and helpful to the cause of the gospel, we refrain from enlarging upon this subject." ^^

At Hatfield a justice levied a fine on a local preacher on the pretense that he was holding a conventicle; so also did a justice in Kent three or four years previously. These punishments were not sustained, however, by the higher courts.^^ Again, in 1786, an account is given of a "body of the people called Methodist" being fined twenty-one pounds "under the sanction of an obsolete law respecting conventicles." The correspondent expresses his belief that the "sufferers will find sure protection and ample redress in the verdict of their peers." ^^

Shortly before Wesley's death other and "vigorous attempts were made in different parts of the kingdom to prosecute the Methodists under the Conventicle Act. Several preachers were fined twenty pounds for preaching in unlicensed places, and even in the open air."^^ Some laymen were fined five shillings for attending the preaching.^'^ This attempt also gained but slight success. However, it greatly distressed Wesley. He wrote a very earnest appeal to several of the bishops, in one of which he said that now he was an old man, nearer ninety than eighty years of age, consequently had nothing to ask or to fear for himself from any living man, but he earnestly pleaded that justice be done the people called Methodists.^^ In stating the case to a friend, who was a member of Parliament, probably Wilber force, Wesley

'^Association of Aberystwyth and Bala, History of Calvinistic Methodism, p. 9.

"''Monthly Chronicle, 1786, p. 569.

""Note — The relative purchasing power of money makes this sum much larger than it seems. For example, in order to prevent losing a preaching house, in 1776 Wesley notes, "I bought an estate consisting of two houses, a yard, a garden with three acres of good land" for sixteen pounds, ten shillings, to be paid, part now, part Michaelmas, and the balance in May.

"Methodist Manual by J. Crowther, p. 12, Tyerman Collection of Pamphlets, vol. ccxlii.

"*John Wesley, Works, Letter to Bishop of , June 26, 1790.

THE COST OF A NEW CAUSE 15

observes : "Last month a few people met together in Lincolnshire to pray and to praise God in a friend's house; there was no preaching at all. Two neighboring justices fined the man of the house twenty pounds. I suppose he was not worth twenty shillings. Upon this his household goods were distrained, and sold to pay the fine. He applied to the Quarter-Sessions, but all the justices averred, 'The Methodists could have no relief from the Act of Toleration because they went to church : and that, so long as they did so, the Conventicle Act should be executed against them.' ^^ Last Sunday, when one of our preachers was beginning to speak to a quiet congregation, a neighboring justice sent a constable to seize him, though he was licensed ; and would not release him till he had paid twenty pounds, telling him his license was good for nothing because he was a churchman. '^'^ Now, sir, what can the Methodists do? They are liable to be ruined by the Conventicle Act, and they have no relief from the Act of Toleration! H this is not oppression, what is? Where, then, is English liberty! ... If you will speak to Mr. Pitt on that head you will oblige," ^^ etc. Like other attempts of this kind by the justices to harass the Methodists, this also proved a failure, for the oppressed were again sustained by the higher courts, and the fines were remitted.^^

^John Wesley, Journal, June 26, 1790, or Works, Letter to a Member of Parliament, June 26, 1790.

Note — The Conventicle Act was passed in 1664, and renewed in 1670. It was aimed at all kinds of dissenters. Practically all religious assemblies were forbidden, except those of the Established Church.

The Act of Toleration was passed in 1689, and tolerated freedom of worship by dissenters, except Catholics. Technically, a Protestant must dissent in order to receive its benefits. For the text of these Acts see Gee and Hardy, Documents Illustrative of English Church History, pp. 62^ and 65s.

'"Ibid.

'^Methodist Manual by J. Crowther, p. 12, Tyerman Collection of Pamphlets, vol. ccxlii.

Chapter II

The Rev. John Wesley embodied in himself the great evangelical movement of the eighteenth century.^ At Oxford he was the leader of the Methodists, and when the revival began to spread throughout the nation his was the skillful hand that organized and directed it. As a hymn writer he was second to his brother Charles, and as a great preacher he stood next to Whitefield, but he surpassed them all as a scholar, as a controversialist, and as an organizer of men. He possessed so remarkable a calmness of temper that during his long life there is scarcely an intimation, either by opponent or friend, of ruffled feelings. With it all he possessed an undaunted courage. He feared no opposition, of whatever type or however fierce. He early formed the practice of meeting the mobs face to face, and of looking them straight in the eye. Hostile publications, if decent, were answered by him so far as time would permit. By this means more than once he conquered opposition, and turned enemies into friends. Though he was as unbending as steel in what he believed to be duty, yet all accounts agree in representing him as gentle and kind. He had a mighty conviction, and with it a most astonishing energ}^ These did not desert him during his entire life. The conviction together with his energy compelled him to his wonderful achievements, which caused Southey to wonder at the man,^ and Lecky to pronounce him "one of the most powerful and most active intellects in England."^

But withal he was naturally a conservative. At Oxford it was Mr. Morgan that led the way to visiting the prisons and

'Green, History of the English People, vol. iv, p. 147. ''R. Southey, Life of John Wesley.

''Lecky, England in the Eighteenth Century, vol. ii, p. 607.

preaching to the inmates. Later, when excluded from the churches, it was Whitefield that inaugurated field preaching. He was hurrying home to silence a layman who had begun to preach and his mother told him to be careful what he did with that young man, for she said, "He is as much called of God to preach as you are." * When once convinced, he adopted all these practices, and used them with tremendous effect. He, himself, became the most energetic of field preachers; he visited prisons everywhere, and used all the effective lay preachers that were available. Indeed, without these departures the movement could never have developed into a great revival.

All his doctrines were those which he firmly believed were taught by the Church of England.^ If he reinterpreted and revivified some of them, he thought that he found even this in the articles or homilies of the Established Church. He looked everywhere for what seemed to him to be useful and practical, and when once adopted by him it was transformed into a living, energizing force. If he believed it, others were obliged to do so because of his compelling personality. This is the type of man whom persecution vainly attempted to check.

One of his first encounters was with the celebrated Beau Nash, of Bath. This noted society leader and gambler expressed his intention to put to confusion the Methodist preacher. Wesley was in the midst of his sermon "when their champion appeared, and, coming close to me, asked, *By what authority I did these things?' I replied by the authority of Jesus Christ conveyed to me by the (now) Archbishop of Canterbury, when he laid his hands upon me and said, 'Take thou authority to preach the gospel.' He said: 'This is contrary to Act of Parliament. This is a Conventicle.' I answered : 'Sir, the Conventicle mentioned in that Act (as the preamble shows) are seditious meetings. But this is not such. Here is no shadow of sedition. Therefore it is not contrary to that Act.' He replied : 'I say it is. And, besides,

^Moore, Life of John Wesley, vol. i, p. 414.

^'John Wesley, W^orks, Farther Appeal, part i, sec. 3fi' and 24ff, etc.

your preaching frightens people out of their wits.' 'Sir, did you ever hear me preach?' 'No.' 'How, then, can you judge of what you never heard?' 'Sir, by common report.' 'Common report is enough. Give me leave to ask, sir, is not your name Nash?' 'My name is Nash.' 'Sir, I dare not judge of you by common report. I think it is not enough to judge by.' Here he paused a while, and, having recovered himself, asked, 'I desire to know what this people come here for?' On which one replied : 'Sir, leave him to me. Let an old woman answer him.' 'You, Mr. Nash, take care of your body. We take care of our souls, and for the food of our souls we come here.' He replied not a word, but walked away." ^

From this time on for fifty years while he was preaching there were many and rude disturbances. These not infrequently broke out into violence. Many times mobs were organized, which he was compelled to face, and sometimes these attacked him with the determination to take his life. That he escaped with so few injuries seems indeed marvelous.

At Upton, in 1740, while he was preaching, the rabble rang the bells and made all the noise they could.'^ At Deptford "many poor wretches were got together, utterly void both of common sense and common decency. They cried aloud as if just come from among the tombs." ^ Six days later, at the same place, he says, "Before I began to preach many men of the baser sort, having mixed themselves with the women, behaved so indecently as occasioned much disturbance." ^ At Chelsea the congregation could not see Wesley "nor one another at a few yards distance by reason of the exceeding thick smoke, which was occasioned by the wild fire and things of that kind continually thrown into the room." ^" However, he continued his discourse.

At London he was frequently disturbed. He says : "A

"John Wesley, Journal, June 5, 1739. 'Ibid., May 13, 1740.

"Ibid., February 4, 1741.

"Ibid., February 10, 1741.

"Ibid., January 26, 1742.

great number of men, having got into the middle of the place, began to speak big, swelling words, so that my voice could hardly be heard." ^^ "The many-headed beast began to roar again." ^^ "On Saturday while I was preaching a rude rout lifted up their voice on high." ^^ In the above instances he turned upon his disturbers and quieted them. Frequently he was thus successful. He says, "We greatly rejoiced in the Lord at Long- Lane, even in the midst of those that contradicted and blasphemed." ^*

Sometimes this opposition followed him to his lodgings, or disturbed him there. As he went out from Spitalfields, he says, "a pretty large mob attended me to the door of the house to which I was going. But they did us no hurt, only gaped, and stared and hallooed as loud as they could." ^^ When an old man, stopping in a suburb of London, a gun was fired at his chamber window at night, and at the same time a large stone was thrown through it. He says it was done "probably in sport by some that had been drinking. I presently went to sleep again." ^^

Novel means were tried to break up his congregations. While preaching at Charles Square, London, "a great shout began. Many of the rabble had brought an ox, which they were vehemently laboring to drive in among the people. But their labor was in vain." ^'^ At Pensford "a great company of the rabble, hired (as we afterward found) for the purpose, came furiously upon us, bringing a bull, which they had been baiting, and now strove to drive in among the people." But the animal ran either to the one side or the other, while the Methodists "quietly sang praise to God, and prayed for about an hour." "The poor wretches, finding themselves disappointed, at length seized upon the bull, now weak and tired, after having been too long torn and beaten both by dogs and man, and by main

"John Wesley, Journal, September 18, 1740.

"Ibid., January 4, 1742.

"Ibid., January 18, 1742.

'^Ibid., December 19, 1782.

strength, partly dragged and partly thrust him in among the people. When they had forced their way to the little table on which I stood, they tried several times to throw it down by thrusting the helpless beast against it, who of himself stirred no more than a log of wood. I once or twice put aside his head with my hand that the blood might not drop upon my clothes, intending to go on as soon as the hurry should be a little over. But the table falling down, some of our friends caught me in their arms and carried me right away on their shoulders, while the rabble wreaked their vengeance on the table, which they tore bit from bit." ^^ At the Great Gardens "many of the beasts of the people labored much to disturb those who were of a better mind. They endeavored to dri\e in a herd of cows among them, but the brutes were wiser than their masters. They then threw whole showers of stones, one of which struck me just between the eyes. But I felt no pain at all, and when I had wiped away the blood went on testifying with a loud voice." ^^

In 1765 Wesley rode to North-Taunton, a village which several of his preachers had previously visited. When he began to preach "a clergyman came with two or three, by the courtesy of England called gentlemen." After a few statements "the minister cried out, 'That is false doctrine; that is predestination.' Then the roar began, to second which they had brought an huntsman with his hounds. But the dogs were wiser than the men, for they could not bring them to make any noise at all. One of the gentlemen supplied their place. He assured us he was such, or none would have suspected it. For his language was as base, foul, and porterly as ever was heard at Billingsgate. Dog, rascal, puppy, and the like terms adorned almost every sentence. . . . I left him the field and withdrew to my lodging." ^'^ At Penzance "a company of soldiers were in town, whom, toward the close of the sermon, the good officer ordered to march through the congregation ; but they readily opened and

""John Wesley, Journal, March 19, 1742.

"Ibid., September 12, 1742.

""Ibid., September 4, 1765.

closed again. It made very little disturbance." ^^ At Epworth "a kind of gentleman got a little party together and took great pains to disturb the congregation. He hired a company of boys to shout, and made a poor man exceedingly drunk, who bawled out much ribaldry and nonsense, while he himself played the French-horn. But he had little fruit for his labor." ^^

Cornwall and neighboring counties, which were places of such bitter persecution, as might be expected, were also the scenes of many disturbances. At Taunton in Somersetshire, Wesley says, "I had designed to preach in the yard of our inn; but before I had named my text, having uttered only two words, 'Jesus Christ,' a tradesman of the town (who it seems was mayorelect) made so much noise and uproar that w^e thought it best to give him the ground." ~^ However, the people followed Wesley to a room where he preached. At Trebouan "the constable and his companions came and read the proclamation against riots. When he had done I told him, *We will do as you require; we wnll disperse within an hour,' and went on with my sermon." -•* At Newlyn "an immense multitude of people was gathered together; but their voice was as the roaring of the sea. I began to speak, and the noise died away. But before I had ended my prayer some poor wretches of Penzance began cursing and swearing, and thrusting the people off the bank. In two minutes I w'as thrown in the midst of them, when one of Nevv^lyn, a bitter opposer till then, turned about and swore, 'None shall meddle with the man: I will lose my life first.' Many others were of his mind. So I walked a hundred yards forward, and finished my sermon without any interruption." ^^ At Saint Ives "Mr. S. sent his man to ride his horse to and fro through the midst of the congregation. Some of the chief men in the town bade me