The mother of the Wesleys: a biography

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Contents

I. PARENTAGE.

PAGE.

Nobleness of descent 23

II. Girlhood

Lady, that in the prime of earliest youth

Wisely hast shunned the hroad way and the green,

And with those few art eminently seen

That labor up the hill of heavenly truth,

The better part with Mary and with Ruth

Chosen thou hast. Milton.

"Born in London!" This, unless you can tell number, street, and nearest main thoroughfare, is the vaguest way in which the birthplace of a mortal can be announced. A rustic hamlet of twenty houses — a solitary homestead on a bleak hill-side, or in the very heart of some heather-purpled moorland, is a thousand times more preferable as a place of entrance into life than the wide-spread wilderness of the British metropolis. If from some retired spot you happen to rise in the world of wealth, or weave for yourself a fair wreath of literary renown, or are "had in reputation" for your solid Christian worth in the Church of God, men of after-times will point to your parent home and say, "This man was born there." But, however lofty your subsequent fame, you can add nothing to the glory of the great city by the fact that you were born within her borders.

Thousands have gone on pilgrimage to the house where " the sweet Swan of Avon " entered the world ; but who ever saw even a hero-worshiper searching for the home where the Bard of Paradise gave the first signs of life? Are the admirers of Shakspeare more numerous or enthusiastic than the admirers of Milton? The explanation lies in the simple fact that the one was born in a pretty provincial town, the other was doomed to face the world from a most unpoetic locality called Bread-street, Cheapside.

Between Bishopsgate-street and Spital Square lies a short, narrow, obscure yard, which we never pass without a momentary pause and a few pleasurable reflections. The neighborhood, like many others in the metropolis, is "very much decayed." But two hundred years ago the houses, now so strangely altered, though not improved, by the changes through which they have passed, were the abodes of wealthy and respectable citizens. This is Spital Yard, where Doctor Annesley lived during the time of his pastorate over Little Saint Helens. At the top of one of these houses, probably that which blocks up the lower end of the yard, he had his oratory, where he devoutly read twenty chapters a day in the Holy Book;' in some of these rooms he held conferences with grave divines about the state and prospects of their Churches; from one of these doorways the mortal remains of himself and his beloved wife passed to their final earthly resting-place. And if the mother of the Wesleys were not born in one of these very houses, on the 20th of January, 1669, it is- certain that here she spent her girlhood and enjoyed her childish pastimes; here the fine qualities of her noble mind were first called into play; here she studied Church controversies, and decided for herself; while yet of tender age; and from hence, accompanied by "the virgins her companions," she went forth out of her chamber, decked in bridal attire, " on the. day of her espousals."

"How many children has Doctor Annesley?" said a friend to Thomas Manton, who had just consecrated one more to the Lord in the holy sacrament of baptism. "I believe it is two dozen, or a quarter of a hundred," was the startling reply. "This reckoning children by dozens," sagely remarks the eccentric John Dunton, "is a singular circumstance — an honor to which few persons ever arrive." Is it possible to catch a glimpse of this "quarter of a hundred" children of one family and form some definite idea of the home circle in which Susanna Wesley passed her earliest years? Records largely fail us, and the task can be only partially performed. Many of them probably were but " sons of a night," and, like early Spring flowers, withered away the moment life's morning sunbeams began to beat upon their head; others bloomed into youthful beauty, and a few developed into mature life. Besides Samuel, the first-born, buried at Cliffe, there was a second son of the same name. Trained for merchandise, he left home, and friends, and wife for a lucrative situation in fardistant India. There he amassed wealth; made promises to some of his poorer relatives which he never fulfilled; died among strangers; and over the manner of his death — whether by accident, disease, or violence — hangs a still unlifted vail of uncertainty. Judith, who bears her grandmother's name, is represented as a "virgin of eminent piety;" finding her " sweetest entertainment in good books ;" keeping "constant watch over the frame of her soul and the course of her actions by daily and strict examination of both ;" and, finally, rejecting a wealthy lover, whose passion she warmly reciprocated, because she discovered that he was " given to much wine." Anne was " a wit for certain ; than whom art never feigned, nor nature formed a finer woman." Wealth, acquired by marriage, only made her more humble and condescending. Her life was " one continued act of tenderness, wit, and piety." Elizabeth, the devout and affectionate wife of Dunton, was " pleasant, witty, and virtuous; mistress of all those graces that can be desired to make a complete woman;" fearing God from her youth, and closing a life of holiness with a death of triumph. When the vital flame began to burn a little dim she said : " Heaven will make amends for all! It is but a little while before I shall be happy. I have good ground to hope that when I die, through Christ, I shall be blessed; for I dedicated myself to God from my youth. 0, what a mercy it is to be dedicated to God betimes !" In carefully examining Dunton's pages we also catch a glimpse ot Saran, whose name alone survives, and of three other daughters who grew up and entered into the marriage state. And, finally, there is that "grateful and most ingenuous youth," Benjamin, the youngest son, and executor to his father's will.

As we have no record of more than three sons, the first of whom died very young, it is probable that the " two dozen, or a quarter of a hundred " children of Doctor Annesley, consisted mainly of the gentler sex. Of this goodly number of fair daughters, Susanna was the youngest. The incidents of her childhood are, for the most part, beyond recall. "Preservation from ill accidents, and once from a violent death," she records among the many loving-kindnesses and tender mercies which crowned her girlish years. Not the remotest hint of the place and mode of her education has come down to us. Was she sent to school, or placed under tutors at home ? Did an elder sister conduct the school-training of the younger ones ? Did the good mother, as we are disposed to think, like Susanna herself in later times, make this the chief business of her life ? To these questions there is no satisfactory answer. All we positively know is, that she received in early life a thoroughly good education.

It is generally admitted that she had a respectable knowledge of French, and probably read some devotional works in that fashionable tongue, though I have discovered no positive proof of this conjecture. The English language she had thoroughly mastered, and wrote it with marvelous neatness and grammatical accuracy. For clearness, strength, and wellconstructed sentences, her writings, though not prepared for the public eye, compare favorably with the most classic English of her times. Logic and metaphysics are commonly supposed to have entered largely into her intellectual training ; and her letters and treatises are not without indications that her mind was early familiarized with these abstruse and " unlady-like " studies. We know not whether she excelled in music ; whether harp or piano gave forth their dulcet notes in response to her delicate and skillful touch ; but there is ample proof that she was not without the accomplishment of song, which she taught to her children and practiced in her family.

Not content, however, with regarding her as thoroughly educated in the learning and accomplishments considered essential for young ladies of similar station in her times, it has been the favorite idea of all her previous biographers, that she extended her studies to the classics, and was well acquainted with Greek and Latin. But is there not some mistake here ? In addition to the antecedent improbabilities of the case, I have diligently searched her writings without discovering a solitary Greek or Latin word, or the remotest hint that she was familiar with these languages, either in earlier or later life. This presumptive argument can not be set aside by the supposition that her own good sense would not allow her to parade her learning in her correspondence. They who knew classics in those times sprinkled their correspondence with learned words and phrases, as well as employed them in conversation. Mrs. Wesley was constantly corresponding with sons who had a good knowledge of both Greek and Latin. Her letters related to subjects of a scholastic and theological character, where learned references and quotations would have been perfectly in place. In writing to their father, these young scholars freely interlaid their epistles with Latin and Greek, and sometimes composed them entirely in the former language. But when writing to their mother, good English is alone employed. This difference seems unaccountable on the supposition that Mrs. Wesley possessed the classical attainments so commonly ascribed to her.

There is, also, an important passage in one of her husband's letters, unnoticed by previous writers, but which has an important bearing upon the question. When encouraging Samuel, who had just left home for Westminster School, to write very freely about his secret thoughts and temptations, his father says, " I will promise you so much secrecy that even your mother shall know nothing but what you have a mind she should ; for which reason it may be convenient you should write to me still in Latin." What need we any further witness? The advice to write in Latin in order that his mother, if the letter accidentally fell into her hands, should not be able to understand its meaning, clearly shows that she was ignorant of that ancient language. But do we detract from the just fame of this remarkable woman by supposing she was " no classic ?" Certainly not. Make the abatement to the full, and her acknowledged attainments amply prove that, in the best sense of the phrase, she was a well-educated woman.

Amid all this intellectual culture, her domestic training was not overlooked. Many young ladies in our own day are " highly educated ;" " thoroughly accomplished." Music, dancing, and song are quite in their way, and never come amiss. They converse fluently in French, German, and, perhaps, Italian. They understand all about the etiquette of the ballroom and the amenities of elegant society ; and this is their sole education. While they are regarded only as " accomplished daughters," these attractive attainments may do very well. But how fares it when they pass from a mother's care to become the head of a domestic establishment, having servants under them ? What know they about " those vulgar things " called household matters ? Are they not looked upon as a burden and "a bore?" Under their management, instead of a well-ordered house, Confusion soon asserts her sway and rules supreme in all domestic matters.

This was not the training received by Susanna Annesley. She was as well instructed in the affairs of the kitchen and the servants, as in those of the drawing-room and the visitors. As we trace, in subsequent chapters, her consummate management of a large household on very inadequate means, and with

GIKLHOOD. 53

often only one servant, the conviction will irresistibly force itself upon us that, in early life, she did not disdain to study and understand every part of woman's domestic duty. She left her father's house thoroughly accomplished in every thing necessary for a young lady to know in any household where she might become a wife, a mistress, and a mother.

We do not desire the abatement of one jot or tittle in the intellectual education of young ladies ; or even in what are commonly known as accomplishments. But we do plead that mothers and daughters should combine the useful with the ornamental ; a thorough domestic training with the highest culture of mind and manners their means will allow, and their contemplated station in society require. Then, and only then, will our English homes become such as all right-hearted Englishmen will respect and love — scenes of order, comfort, and peace. Then will the wife, like Susanna Wesley at Epworth, take her proper place, and reign as queen in her own house. The scepter of her influence will exert its quiet sway over every department. " The heart of her husband will safely trust in her," because " she looketh well to the ways of her household, and eateth not the bread of idleness." He that findeth such a wife " findeth a good thing," and will declare that " her price is above rubies."

It will readily be inferred, that the intellectual powers of Susanna Wesley were of no common order. Her strong and penetrating mind — perhaps a little too self-confident in these early years — feared no difficulty. In search of truth, she looked the most formidable objections full in the face. Her attention once aroused to the consideration of a given subject, all its perplexities must be canvassed, and honest conclusions attained on the sole ground of its own merits. Happily her first intellectual efforts were stimulated by good thoughts, and strengthened by wholesome reading. Her mind was no hot-bed of speculative notions and romantic sentimentalisms, forced into unnatural growths by the heated influence of fiction. The three-volume novel, after which young ladies now so deeply sigh, and which they so earnestly devour, is a creation of later times. But had it been in existence, this girl would not have sated her mental appetite with such light and frothy food. She recognizes " good books " among the early mercies of her childhood; but we are left to divine what books they were. No doubt they mainly related to experimental and practical religion. The writings of Bunyan, Jeremy Taylor, and many of those precious and godly treatises which, in that prolific age of theological literature, streamed from the ready pens of the early Puritans, were most likely among her chosen and instructive book-companions.

But her mental movements were not limited by this usual circle of female reading. She plunged fearlessly into the troubled stream of theologic controversy, and well-nigh made shipwreck of her faith.

Arianism and Socinianism were not uncommon in those times ; and her active intellect girded itself for the perilous investigation. This boldness of speculation, in one so young, and on subjects the most sacred and difficult, is not to be commended. It ministers to self-confidence, and often leads to the entire overthrow of belief in Divine Revelation. Mrs. Wesley's faith in the leading verities of the Gospel was shaken, and her mind drawn away from the truth. Her wanderings in the terrible wilderness of this deadly heresy were probably not long. Happily the clew to guide her out of its dangerous labyrinths was found and followed. Samuel Wesley — most likely at that time her affianced husband — was a master in this particular controversy, even in early life. While a student in a Dissenting academy, he was employed to translate some of the writings of John Biddle, the father of English Socinianism, " and was promised a considerable gratuity for doing it." But when he discovered the true character of his author, he refused to prosecute the allotted task. This indicates a clear and strong conviction on the important doctrines in dispute ; and it was his joy to be the means of Susanna Annesley's rescue. In one of her private meditations she mentions it among her greatest mercies, that she was " married to a religious orthodox man; by him first drawn off from the Socinian heresy, and afterward confirmed and strengthened by B. B." — most likely Bishop Bull, whose able defenses of the evangelical faith were published in the days of her youth. By these means her theological views became thoroughly established. Many passages in her writings contain clear expositions and admirable defenses of the great truths concerning the Holy Trinity, the Godhead and atonement of the Lord Jesus, and the Divine Personality and work of the Eternal Spirit.

This same independent thinking manifested itself also in relation to another much-disputed question. In her times ecclesiastical controversies lifted up their voice and clamored for attention. Discussions on forms of Church government ran high. Conformity and Non-Conformity were pitted against each other, and courageously championed by the most vigorous of their sons. Such controversies generally make little impression upon the girlish minds of any age. Content to pay becoming attention to "the weightier matters of the law," they are mostly ready to pass by the "mint, and anise, and cummin," and leave purely-ecclesiastical questions to the judgment of the other sex. But in this, as in many other respects, Susanna Wesley was an exception to the general rule. The din of the wordy controversy naturally invaded her father's house, and the mind of the quick and thoughtful girl was set in motion. She began to thread her way through the principal parts of this thorny disputation before she was "full thirteen." The result was that, renouncing the ecclesiastical creed of her father, she attached herself henceforth to the communion and services of the

Established Church. This act indicates strength of will as well as strength of thought. If, as Clarke and others represent, she had "examined the whole controversy between the Established Church and the Dissenters," she must have been one of the most industrious readers and precocious logicians the world ever saw. We doubtj however, if her own words, written about her fortieth year, will sustain this representation. Speaking of a treatise she had prepared for her children, and which was unfortunately consumed with the Epworth parsonage, she says: " And because I was educated among the Dissenters, and there was something remarkable in my leaving them at so early an age, not being full thirteen, I had drawn up an account of the whole transaction, under which I had included the main of the controversy between them and the Established Church, as far as it had come to my knowledge." We fail to find in this passage any thing to sustain the statement that she had mastered the whole of this difficult question in her thirteenth year. The reference is to what she had accomplished in the written treatise rather than to the studies of her youthful days.

Still the fact remains that, when a mere child, she changed her views on grounds satisfactory to her own mind, and no hinderance was placed in the way of her acting according to her convictions. As we reflect upon this remarkable incident the question naturally arises, Were there any special circumstances which would explain this singular conduct when every thing around her would seem to lead in a different direction ? As her mother and sisters appear to have remained true to the community of her father, there could be no influence from that quarter tending to such a result. Under her parental roof many leading Non-Conformist ministers frequently gathered. Discussions on Church government no doubt arose; probably "lamentations were sometimes heard concerning the feeble and faithless condition of their Churches." To an intelligent and inquisitive child, in a home where religion prevailed, all this might suggest serious inquiry concerning the cause of these lamented evils. Thus stimulated, the girl thought for herself, and the result was a complete change of views.*

There is some plausibility in this attempt at a solution. But were there not deeper and tenderer influences at work? Annesley's house was not only the resort of grave and old-established divines, but of young and lively students from the Dissenting Academy at Stepney. Among them was Samuel Wesley, a sprightly, intelligent youth, whose after-life became closely linked with that of Susanna Annesley. His attention was directed to this very controversy, and with precisely the same results. He renounced Non- Conformity for the forms and ministry of the Establishment. His act of renunciation occurred in 1683, when the subject of our memoir was only a little more than thirteen. The change

* Christian Miscellany, 1863, p. 5.

was, therefore, going on in both minds at the same time, and their conversions were all but cotemporaneous. Were these young people on such intimate terms that Samuel confided his doubts to Susanna? In another and far more important matter we have seen that young Wesley's influence led her to abandon her dangerous leanings to heretical principles in doctrine. Why might not that same influence work with equal potency in a question of Church economy? It is certain that they were well acquainted; that Wesley was a visitor at the house when the change took place; and that their early friendship, never broken off, ripened into love, and led to their happy marriage in half a dozen years. Is this the cause, hitherto hidden, which led to this decisive change at so early a period? If not, the real influences operating to produce these results will probably remain in secret.

We must now direct attention to a different topic, and look for a moment at the casket in which the precious gems of this clear intellect and noble heart were enshrined. The Annesley daughters are generally reputed to have possessed fair claims to be called beautiful. When Dunton strolled into the meeting-house in Little Saint Helen's one Sabbath morning he says: "Instead of engaging my attention to what the Doctor said, I suffered both my mind and my eyes to run at random. I soon singled out a young lady that almost charmed me mad." This was one of Annesley's daughters. She hap-

60 THE MOTHEB OF THE WESLEYS.

pened, however, to be " pre-engaged." But the smitten lover found his new-born affection easily transferable, and successfully wooed her eldest sister. He has left us a minute description of his " fair Iris," and as the only pen-and-ink sketch of any of the Annesley family we- possess it is worth inserting. "Iris is tall; of good aspect; her hair of a light chestnut color; dark eyes; her eyebrows dark and even; her mouth little and sufficiently sweet; her air something melancholy, sweet, and agreeable; her neck long and graceful ; white hands ; a well-shaped body; her complexion very fair. But to hasten to that which I think most deserves commendation — I mean her piety, which, considering her youth, can scarce be paralleled. Her wit is solid; she has enough of that quick wit, so much in fashion, to render her conversation very desirable. She is severely modest, and has all kinds of virtues. She never yet, I dare venture to say, gave any one an ill word when absent; never when present commends them. Her humor is good to a miracle. She is an agreeable acquaintance — a trusty friend ; and, to conclude, she is pleasant, witty, and virtuous, and is mistress of all those graces that can be desired to make a complete woman."

If we regard this tender portraiture as life-like, Elizabeth Annesley was indeed fair, beautiful, accomplished, and good — qualities which have all been claimed, and with some show of reason, for her youngest sister. "She was not only graceful, but beautiful in person," says Clarke. " Her sister Judith, painted by Sir Peter Lely, is represented as a very beautiful woman. One who well knew both said, 'Beautiful as Miss Annesley appears, she was far from being so beautiful as Mrs. Wesley.' " This description of the admiring Doctor has been far outdone by a transatlantic historian, who writes after the following fashion: "A portrait of Susanna Wesley, taken at a later date than her marriage, but evidently while she was still young, affords us a picture of the refined and even elegant lady of the times. The features are slight, but almost classical in their regularity; they are thoroughly Wesleyan, affording proof that John Wesley inherited from his mother not only his best moral and intellectual traits, but those also of his physiognomy. Her dress and coiffure are in the simplest style of her day, and the entire picture is marked by chaste gracefulness. It lacks not also an air of that high-bred aristocracy from which she was descended."*

This is certainly very definite and glowing. The historian has minutely studied the portrait on which he gazed with so much emotion. We allow that it is "a picture of the refined and even elegant lady of the times;" but much of the fascinating illusion is dispelled by the doubt that rests on the authenticity of the portrait on which the description is based — a doubt that seems even to be strengthened by the portrait itself. It may not lack " an air of high-bred

* Stevens's " History of Methodism," Book I, chap. ii.

aristocracy;" but as to the " thoroughly Wesleyan features," it seems impossible to discover the calm, intellectual face of the Ep worth family. The state of the case is, there are two portraits of Mrs. Wesley, both of which have been published, and both of them just now claiming to be genuine : the one taken in comparatively early life, and which is not satisfactorily authenticated; the other in extreme old age. But neither of them conveys the idea of what are commonly styled very beautiful features. Our impression is that, while Susanna Wesley excelled her sisters in strength of mind and extent of solid attainments, she was probably not their equal in the graces of personal attraction. We believe she lacked also their well-known hilarity and wit, and was more grave and thoughtful than the rest of the Annesley daughters. Her figure was probably slight; her stature about the average female hight; her features good rather than beautiful, bearing more vividly traces of deep thought and grave contemplation than of vivacity or sparkling wit. The Wesley face seems to us to be truly Wesleyan, derived, in its leading features, far more from the father than the mother.

But enough of these speculations. "Favor is deceitful and beauty is vain, but a woman that feareth the Lord she shall be praised." And this supreme excellency Susanna Wesley richly possessed. The religious households of those times were indeed schools of piety and nurseries of the Church. The whole domestic life was often, in an eminent degree, imbued and regulated by a devout and earnest godliness. How beautiful is the following description of the family life of Sir Thomas Abney in the noble old mansion where Isaac Watts so long found a home, and dear to our own memory as the place where for a considerable time we studied to prepare ourselves for the office and work of the ministry ! " The Lord's day he strictly observed and sanctified. God was solemnly sought and worshiped both before and after the family's attendance on public ordinances. The repetition of sermons, the reading of good books, the instruction of the household, and the singing of the Divine praises together were much of the several employments of the holy day: variety .and brevity making the whole not burdensome but pleasant, leaving at the same time room for the devotions of the closet, as well as for intervening works of necessity and mercy. Persons coming into such a family with a serious tincture of mind might well cry out, { This is none other than the house of God; this is the gate of heaven !' Besides the ordinary and stated services of religion, occasional calls and seasons for worship were much regarded. In signal family mercies and afflictions, in going journeys, in undertaking and accomplishing matters of great moment. God was especially owned by prayer and thanksgiving — the assistance of ministers being often called in on such occasions. Through the whole course of his life he was priest of his own family, except when a minister happened to be present."

A similar refuge of religion and domestic happiness was the house of Susanna Wesley's childhood. " I can look back with joy," said her eldest sister as she neared the grave, " on some of the early years that I sweetly spent in my father's house, and how I comfortably lived there. 0 what a mercy is it to be dedicated to God betimes !" And Susanna herself fails not to tell us, that she was " early initiated and instructed in the first principles of the Christian religion ;" and had a " good example in parents, and in several of the family." These privileges she duly improved for her spiritual welfare. In childhood she " received from the heart the form of doctrine " delivered from her saintly father's lips. The bright domestic examples she loved to imitate ; and while yet young she consecrated her service unto the Lord. ^From the first, hers was a religion of enlightened principle, rather than transient emotion. Rigid indeed was the care she exercised over herself, lest she should become absorbed in childish sports, or mere worldly pastimes. " I will tell you," she writes to her son, " what rule I observed in the same case when I was young, and too much addicted to childish diversions, which was this — never to spend more time in any matter of mere recreation in one day than I spent in private religious duties." Precious rule ! Who among the young observe it now ? This one passage foreshadows the grand principles upon which this . devout woman " fashioned " her entire life.