The life and times of the Rev. John Wesley, M.A., founder of the Methodists. Vol. 3 (of 3) (part 3 of 4)

The life and times of the Rev. John Wesley, M.A., founder of the Methodists. Vol. 3 (of 3) (part 3 of 4)

[540] Among other places, Wesley preached at St. Austell, where his host had a little girl, twelve years of age, who had recently been admitted into the Methodist society by Adam Clarke. That little girl is now Mrs. Shaw, aged ninety-eight, and well remembers Wesley taking her, more than once, in his carriage for a drive, and showing her other marks of affectionate attention. Mrs. Shaw--happy, intelligent, and full of faith,--is a mother in Israel, and probably the oldest Methodist now living. The writer has in his possession, in Mrs. Shaw’s own handwriting, a beautiful hymn of five stanzas, composed by her, in the month of May, 1869.

[541] Thomas Dixon’s manuscript autobiography.

1786. Age 83

Wesley spent the first two months of 1786 in London. He went to the House of Lords at the opening of parliament, and heard King George III. read the royal speech. He writes: “How agreeably was I surprised. He pronounced every word with exact propriety. I much doubt whether there be any other king in Europe, that is so just and natural a speaker.”

Wesley had a remarkable season at City Road. While preaching, the power of God came down; the preacher broke out in prayer; and the congregation burst into a loud and general cry.

Of his own religious feelings he wrote:

“February 24, 1786.--I do not remember to have heard or read anything like my own experience. Almost ever since I can remember, I have been led on in a peculiar way. I go on in an even line, being very little raised at one time, of depressed at another. Count Zinzendorf observes, there are three different ways wherein it pleases God to lead His people. Some are guided, almost in every instance, by apposite texts of Scripture. Others see a clear and plain reason for everything they are to do. And, yet, others are led not so much by Scripture and reason as by particular impressions. I am very rarely led by impressions, but generally by reason and by Scripture. I see abundantly more than I feel. I want to feel more love and zeal for God.”[542]

On February 26, Wesley set out, in a snowstorm, on a journey which occupied more than the next four months. His first halt was at Newbury, where he had “a large and serious congregation;” but where, he says, he passed such a night as he had not passed for forty years, his lodging room being as cold as the outward air. He writes: “I could not sleep at all till three in the morning. I rose at four, and set out at five.”

The next fortnight was spent at Bristol and in its vicinity. On Sunday, March 5, he went through an amount of labour which would have appalled most men half his age. “I read prayers,” says he, “and preached, and administered the sacrament to about five hundred communicants. At three, I preached in Temple church; at five in the New Room.”

Eight days later, he started off to Scotland, when the roads were blocked up with snow, and the weather intensely cold. More than a week was spent at Birmingham: during which he had another sacramental service, as large as that at Bristol; and preached at Madeley a funeral sermon for the sainted Fletcher, taking as his text Revelation xiv. 1-7.[543] At Lane End, after it was dark, and in a piercingly cold wind, he says: “I was constrained to preach abroad; and none of us seemed to regard the weather, for God warmed our hearts.” At Burslem, in the same inclement season, the congregation was such, that the venerable preacher was obliged again to take his stand in the open air. After preaching at Congleton, Macclesfield, and other places, he came to Chapel-en-le-Frith, where a large number had been converted, but who needed discipline. He writes: “Frequently three or four, yea, ten or twelve, pray aloud all together. Some of them, perhaps many, scream all together as loud as they possibly can. Some use improper, yea, indecent, expressions in prayer. Several drop down as dead, and are as stiff as a corpse; but, in a while, they start up, and cry, ‘Glory! Glory!’ perhaps twenty times together. Just so do the French prophets, and very lately the jumpers, in Wales, bring the real work into contempt. Yet, whenever we reprove them, it should be in the most mild and gentle manner possible.”

At Bolton, he had, in his congregation, five hundred and fifty children, all scholars in the Methodist Sunday-school; and it was either now, or soon after, that he preached to them a sermon, from Psalm xxxiv. 11, in which he engaged to use no word of more than two syllables, and literally fulfilled his pledge.[544]

His congregations throughout Lancashire, and the west riding of Yorkshire, were enormous, often compelling him to preach out of doors. His popularity was greater than ever. Churches were offered for his use; and accepted, at Haworth, Bingley, Heptonstall, Todmorden, Horsforth, and York. Persecution had ceased; and everywhere the Christian veteran was greeted with the welcomes of admiring and loving crowds.

Leaving York on the 8th of May, Wesley, for the first time, visited the town of Easingwold, where was a class of seventeen members, the leader of which was John Barber;[545] and where a chapel had been built, costing £140, only half of which was paid.[546] To open this was the object of Wesley’s visit.

He then proceeded to Scotland, where the Methodists were now really a distinct and separated church; for not only had Hanby, Pawson, and others been ordained, and invested with gown and bands, but sacraments were administered; and, while society tickets admitted to society meetings and the lovefeasts, circular metal tokens seemed to become the badge of church membership, having on one side the letters “M. C.,” and on the other the words, “Do this in remembrance of Me.” The tokens admitted the owners to the table of the Lord.

On the 1st of June, Wesley laid the foundation stone of a new chapel at Alnwick; and, on the following Sunday, preached three times out of doors, to vast congregations, at Gateshead and Newcastle.

On the 5th of June, he set out southwards. Pursuing his usual route, he came to Hull, a fortnight afterwards, and, at the vicar’s invitation, preached twice to immense crowds “in one of the largest parish churches in England.” The next day, he rode seventy-six miles, and preached at Malton, Pocklington, and Swinfleet. “Sufficient,” says he, “for this day was the labour thereof; but still I was no more tired than when I rose in the morning.” Can such a fact as this be paralleled? The day after, he preached at Crowle, and Epworth; and the next day after that, at Scotter, Brigg, and Grimsby. At Louth, for the first time, he saw the people “affected.” At Gainsborough, his old friend, Sir Nevil Hickman, was dead; but he made the yard of his house his preaching place. On Saturday and Sunday, June 24 and 25, he preached at New Inn, Newark, Retford, Misterton, Overthorpe, and Epworth, six times, at six different towns, in two days, the preacher himself eighty-three years of age!

He writes: “1786, June 30--I turned aside to Barnsley, formerly famous for all manner of wickedness. They were then ready to tear any Methodist preacher to pieces. Now not a dog wagged his tongue. I preached near the market place to a large congregation; and, I believe, the word sunk into many hearts; they seemed to drink in every word. Surely God will have a people in this place.”

Wesley might well speak of the brutal wickedness of Barnsley. Three years before, a man resolved to murder Henry Longden, ran up to him while preaching, aimed a blow which would probably have been fatal, but Longden leaped aside, and providentially escaped.[547] On another occasion, Jeremiah Cocker, while preaching in the market place, was pulled down, dragged through the streets, and pelted with rotten eggs, one of which had a dead gosling in it. Cocker applied to the vicar of Sheffield for protection; the rioters were committed for trial at the Rotherham sessions; but were acquitted, on the ground that, though the preacher was licensed to preach, the spot he chose was not licensed as a preaching place! Here John Barber, a few months before Wesley’s visit, was saluted with a shower of stones, was seriously hurt, and was rescued by a friendly quaker, who lived in “Barnsley Folly.” At another time, a mob, of some hundreds, assembled with cows’ horns, drums, and other noisy instruments, and most effectually prevented the preacher being heard. Mr. Raynor, a currier, having lent his house for preaching, the Barnsley roughs made a bonfire at the door, compelled the congregation to seek egress by some other way, and pelted them most mercilessly with filth of the foulest kind. Such are specimens of the treatment received by the poor Methodists in Barnsley, between the years 1780 and 1786. The society was small, not numbering a dozen members; and they had no preaching room, except Raynor’s house, till about 1792, when Alexander Mather secured a small chamber over a weaver’s shop in Church Street.[548]

From Barnsley, Wesley went to Sheffield, where he selected as his text, “It is high time to awake out of sleep”; and an anonymous hearer sent him a letter, saying, that he could remember nothing that he said, except that “rising early was good for the nerves!” Here he spent several days, held the quarterly meeting and a lovefeast, administered the sacrament to six or seven hundred persons, visited Wentworth House, baptized Joseph Benson’s infant daughter,[549] and was Mr. Holy’s guest. After preaching, crowds were wont to follow him to his hospitable lodging; the streets were lined, and the windows of the houses thronged with eager but respectful gazers, Wesley all the while emptying his pockets in scattering gifts among the poor. A vast concourse of people assembled on the green, at the front of Mr. Holy’s house; Wesley walked into the midst of them, knelt down, and asked God to bless them. The place became a Bochim; the crowd wept and literally wailed at the thought of losing him; he prayed again; and then darted into Mr. Holy’s dwelling, and hid himself.[550] What a contrast to the reception given to his brother in 1743!

His visit to Wentworth House has been mentioned. It is a curious fact, but attentive readers of Wesley’s journal will easily perceive, that, as Wesley grew older, he took far more interest in visiting scenes of beauty and historic buildings than he did in the earlier parts of his illustrious career. How to account for this, we know not; but so it was.

Tradition says, that Wesley was accompanied by Mr. Birks, of Thorpe, and that, when they were leaving, Mr. Birks asked Mr. Hall, the steward, if it would be agreeable for Mr. Wesley to pray with the family before he left. Permission was courteously given; the household were summoned; and Wentworth House was none the worse for the prayer which the arch Methodist offered beneath its roof.

From Sheffield, Wesley proceeded, by way of Belper and Derby, to Ilkestone. This was his first and last visit to the last mentioned town, and the circumstances connected with it are worth relating. For many years, the only Methodist in Ilkestone had been a poor old woman. The preachers preached, but, apparently, without effect. At length, the old woman died, and John Crook resolved to preach a funeral sermon. A large congregation assembled at the front of a public house. Mr. Crook stood upon a stone used by travellers for mounting horses. The sermon was worthy of the Methodist apostle of the Isle of Man; and, at its close, the preacher received a message from the vicar of the parish, requesting him to wait upon him next morning. John went, and was received with kindness. “Sir,” said the clergyman, “I heard you preach last night with pleasure; in what college were you educated?” “I never attended college,” was the answer. “Sir,” rejoined the vicar, “I have heard many of the heads of our universities preach, but I never heard a defence of our establishment equal to yours. You are welcome to my pulpit next Sunday.” Crook replied, that he was not ordained; and proposed that, instead of preaching within the church, he should preach at the church’s door. The proposal was accepted; the vicar published from the pulpit the intended service; the itinerant selected as his text, “He that believeth and is baptized shall be saved; he that believeth not shall be damned;” under that sermon, the priest was deeply convinced of sin, and next Sunday told his congregation, that he was an earnest seeker of salvation; he learnt that Crook was one of Wesley’s preachers, and sent to Wesley an invitation;[551] and here, on Thursday July 6, we find him. He writes: “Though the church is large, it was sufficiently crowded. The vicar read prayers with great earnestness and propriety; I preached; and the people seemed all ear. Surely good will be done in this place; though it is strongly opposed both by the Calvinists and Socinians.”

Good was done. Among Wesley’s hearers was a joiner, Richard Birch. Wesley’s discourse reached his heart. He was converted; and, finding that there was in the town a class of four Methodists, he became the fifth; and, before the year expired, he and his friends built a chapel.

Wesley arrived in London, after an absence of nearly twenty weeks, on July 13. Four days were spent in town, and then he started off again to Bristol, for the purpose of holding his annual conference. He writes:

“July 25, Tuesday--Our conference began: about eighty preachers attended. We met every day at six and nine in the morning, and at two in the afternoon. On Tuesday, and on Wednesday morning, the characters of the preachers were considered. On Thursday, in the afternoon, we permitted any of the society to be present; and weighed what was said about separating from the Church; but we all determined to continue therein, without one dissenting voice; and I doubt not but this determination will stand, at least, till I am removed into a better world. The conference concluded on Tuesday morning, August 1. Great had been the expectations of many, that we should have had warm debates; but, by the mercy of God, we had none at all; everything was transacted with great calmness; and we parted, as we met, in peace and love.”

Separation from the Church was again the great question of the day. From the above extract, taken from his journal, it is evident, that Wesley was more than apprehensive that such a separation would occur subsequent to his decease; but it is equally evident, that he was glad to have it postponed till then. In an unpublished letter to Thomas Taylor, dated February 21, 1786, he writes: “The wise bishop Gibson once said, ‘Why cannot these gentlemen leave the Church? Then they could do no more harm.’ Read ‘no more good,’ and it would have been a truth. I believe, if we had then left the Church, we should not have done a tenth of the good which we have done. But I do not insist upon this head. I go calmly and quietly on my way, doing what I conceive to be the will of God. I do not, will not, concern myself with what will be done when I am dead. I take no thought about that. If I did, I should probably shut myself up at Kingswood or Newcastle, and leave you all to yourselves.”

“I love the Church,” said Wesley to his brother, in letters written during the spring of 1786, “as sincerely as ever I did; and I tell our societies everywhere, ‘The Methodists will not leave the Church, at least while I live.’” “Eight or ten preachers, it is probable (but I have not met with one yet), will say something about leaving the Church, before the conference. It is not improbable many will be driven out of it where there are Calvinist ministers.”

Such were Wesley’s wishes, and such were his apprehensions. Wesley expected eight or ten of his preachers to bring the business before conference. This was done by Dr. Coke, who had returned from his episcopal tour in the United States. Mr. Pawson writes:

“Dr. Coke thought, that our public services in the large towns ought to be held in church hours, and was freely speaking in the conference upon that subject, and urging its necessity from the fact that nearly all the converted clergymen in the kingdom were Calvinists. Upon hearing this, Mr. Charles Wesley, with a very loud voice, and in great anger, cried out, ‘No,’ which was the only word he uttered during the whole of the conference sittings. Mr. Mather, however, got up and confirmed what Dr. Coke had said, which we all knew to be a truth.”[552]

This debate seems to have issued in the adoption of a document, which Wesley drew up three days before the conference met.

“In what cases do we allow of service in church hours? I answer:

“1. When the minister is a notoriously wicked man.

“2. When he preaches Arian, or any equally pernicious doctrine.

“3. When there are not churches in the town sufficient to contain half the people.

“4. Where there is no church at all within two or three miles.

“We advise every one, who preaches in the church hours, to read the psalms and lessons, with part of the church prayers; because, we apprehend, this will endear the church service to our brethren, who probably would be prejudiced against it, if they heard none but extemporary prayer.”

Considering the character of not a few of the ministers of the Church of England in 1786; remembering the number of pulpits from which were preached Arianism, and especially Calvinism, both of which the Methodists considered “pernicious doctrines”; and, further, bearing in mind, the scanty provision made by the Established Church for the great populations, these concessions, in reference to having Methodist services in church hours, were really much more extensive than, at first sight, appears.

This was the last conference at which Charles Wesley was present. At its conclusion, he preached from his favourite text, “I will bring the third part through the fire;” and told the congregation, that, after the death of himself and his brother, there would be a split among the Methodists, and not more than a third part of the preachers and of the people would remain faithful to the Established Church. Upon these, however, God would pour out His Spirit more abundantly than ever, and His work would prosper in their hands. “This,” said he, “was the case with the Moravians when Count Zinzendorf died. So it was when Mr. Whitefield was removed; and thus it will be with the Methodists.”[553]

Before the conference was concluded, Charles Wesley wrote as follows to the Rev. Mr. Latrobe, Moravian minister in London:

“My brother, and I, and the preachers were unanimous for continuing in the old ship. The preachers of a Dissenting spirit will probably, after our death, set up for themselves, and draw away disciples after them. An old baptist minister, forty years ago, told me, he looked on the Methodists as a seminary for the Dissenters. My desire and design, from the beginning to this day, is, to leave them in the lap of their mother. The bishops might, if they pleased, save the largest and soundest part of them back into the Church; perhaps to leaven the whole lump, as Archbishop Potter said to me. But I fear, betwixt you and me, their lordships care for none of these things. The great evil, which I have dreaded for near fifty years, is a schism.”[554]

Other matters were debated at the conference of 1786. The old rules respecting the windows, doors, and pews of chapels were to be strictly observed and kept; and no assistant was to allow collections for a new chapel, “till every step had been taken to secure it, on the conference plan, by a trust deed, a bond, or sufficient articles of agreement.” And Wesley concluded by giving the following advices to the preachers. (1) To re-establish morning preaching, in all large towns, at least; and to exert themselves in restoring the bands, and the select societies. (2) Always to conclude the service in about an hour. (3) Never to scream. (4) Never to lean upon, or beat the Bible. (5) Wherever they preached, to meet the society. (6) Not to go home at nights, except in cases of the utmost necessity. (7) Never to preach funeral sermons, but for eminently holy persons, to preach none for hire, and to beware of panegyric, particularly in London. (8) To hold more lovefeasts. (9) To introduce no new tunes; to see that none sing too slow, and that the women sing their parts; and to exhort all to sing, and all to stand at singing, as well as to kneel at prayers. (10) To let none repeat the last line, unless the preacher does. And, (11) To inform the leaders, that every assistant is to change both the stewards and the leaders when he sees good; and that no leader has power to put any person either into or out of the society.

Nova Scotia, Newfoundland, and Antigua were now Methodist circuits, and had, unitedly, nine itinerant preachers, and 2179 members of society. These were Methodist missions, though not designated such. And here let it be remarked, that the Methodist Missionary Society was really founded in 1784. Where is the proof of this?

The following is an exact copy of a printed document, kindly lent by the Rev. G. Mather, and addressed, by Dr. Coke, to “The Rev. Mr. Fletcher, at Madeley, near Shiffnal, Cheshire.”

“A Plan of the Society for the Establishment of Missions among the Heathen.

“1. Every person who subscribes two guineas yearly, or more, is to be admitted a member of the society.

“2. A general meeting of the subscribers shall be held annually on the last Tuesday in January.

“3. The first general meeting shall be held on the last Tuesday in January 1784, at No. 11, in West Street, near the Seven Dials, London, at three o’clock in the afternoon.

“4. At every general meeting, a committee of seven, or more, shall be chosen, by the majority of the subscribers, to transact the business of the society for the ensuing year.

“5. The general meeting shall receive and examine the accounts of the committee, for the preceding year, of all sums paid to the use of the society, of the purposes to which the whole or any part thereof shall have been applied, and also the report of all they have done, and the advices they have received.

“6. The committee, or the majority of them, shall have power: First, to call in the sums subscribed, or any part thereof, and to receive all collections, legacies, or other voluntary contributions. Secondly, to agree with any they shall approve, who may offer to go abroad, either as missionaries, or in any civil employment. Thirdly, to procure the best instruction that can be obtained for such persons, in the language of the country for which they are intended, before they go abroad. Fourthly, to provide for their expenses, in going and continuing abroad, and for their return home, after such time, and under such circumstances, as may be thought most expedient. Fifthly, to print the Scriptures, or so much thereof as the funds of the society may admit, for the use of any heathen country. And, sixthly, to do every other act which to them may appear necessary, so far as the common stock of the society will allow, for carrying the design of the society into execution.

“7. The committee shall keep an account of the subscribers’ names, and all sums received for the use of the society, together with such extracts of the entries of their proceedings, and advices, as may show those who are concerned all that has been done both at home and abroad; which statement shall be signed by at least three of the committee.

“8. The committee, for the new year, shall send a copy of the report for the past year, to all the members of the society, who were not present at the preceding general meeting, and (free of postage) to every clergyman, minister, or other person, from whom any collection, legacy, or other benefaction shall have been received within the time concerning which the report is made.

“9. The committee, if they see it necessary, shall have power to choose a secretary.

“10. The committee shall, at no time, have any claim on the members of the society, for any sum which may exceed the common stock of the society.

“N.B. Those who subscribe before the first general meeting, and to whom it may not be convenient to attend, are desired to favour the general meeting, by letter according to the above direction, with any important remarks which may occur to them on the business, that the subscribers present may be assisted, as far as possible, in settling the rules of the society to the satisfaction of all concerned.

“We have been already favoured with the names of the following subscribers, viz.

£ s. d. Dr. Coke 2 2 0 Rev. Mr. Simpson, Macclesfield 2 2 0 Rev. Mr. Bickerstaff, of Leicester 2 2 0 Mr. Rose, of Dorking 2 2 0 Mr. Horton, of London 2 2 0 Mr. Ryley, „ „ 2 2 0 Mr. Riddsdale, „ „ 2 2 0 Mr. Jay, „ „ 2 2 0 Mr. Dewey, „ „ 2 2 0 Mr. Mandell, of Bath 2 2 0 Mr. Jaques, of Wallingford 2 2 0 Mr. Butting, of High Wycombe 2 2 0 Mr. John Clark, of Newport, in the Isle of Wight 2 2 0 Miss Eliza Johnson, of Bristol 2 2 0 Mr. Barton, of Isle of Wight 2 2 0 Mr. Henry Brooke, of Dublin 2 2 0 Master and Miss Blashford, of Dublin 4 4 0 Mrs. Kirkover, of Dublin 2 2 0 Mr. Smith, Russia merchant, of London 5 5 0 Mr. D’Olier, of Dublin 2 2 0 Mrs. Smyth, „ „ 2 2 0 The Rev. Mr. Fletcher, of Madeley 2 2 0 Miss Salmon 2 2 0 Mr. Houlton, of London, an occasional subscriber 10 10 0 Mrs. King, of Dublin 2 2 0 ------------- £66 3 0 -------------

“To all the real lovers of mankind.

“The present institution is so agreeable to the finest feelings of piety and benevolence, that little need be added for its recommendation. The candid of every denomination, (even those who are entirely unconnected with the Methodists, and are determined to be so,) will acknowledge the amazing change which our preaching has wrought upon the ignorant and uncivilised, at least, throughout these nations; and they will admit, that the spirit of a missionary must be of the most zealous, most devoted, and self denying kind; nor is anything more required to constitute a missionary for the heathen nations, than good sense, integrity, great piety, and amazing zeal. Men, possessing all these qualifications in a high degree, we have among us; and we doubt not but some of these will accept of the arduous undertaking, not counting their lives dear, if they may but promote the kingdom of Christ, and the present and eternal welfare of their fellow creatures; and we trust nothing shall be wanting, as far as time, strength, and abilities will admit, to give the fullest and highest satisfaction to the promoters of the plan, on the part of your devoted servants,

“THOMAS COKE, “THOMAS PARKER.

“Those who are willing to promote the institution are desired to send their names, places of abode, and sums subscribed, to the Rev. Dr. Coke, in London, or Thomas Parker, Esq., barrister at law, in York.”

Such was the first Methodist missionary report ever published. On the third page of the folio sheet, from which the above is taken, is the following in manuscript.

“NEAR PLYMOUTH, January 6, 1784.

“MY VERY DEAR SIR,--Lest Mr. Parker should neglect to send you one of our plans for the establishment of foreign missions, I take the liberty of doing it. Ten subscribers more, of two guineas per annum, have favoured me with their names. If you can get a few subscribers more, we shall be obliged to you.

“We have now a very wonderful outpouring of the Spirit in the west of Cornwall. I have been obliged to make a winter campaign of it, and preach here and there out of doors.

“I beg my affectionate respects to Mrs. Fletcher, and entreat you to pray for your most affectionate friend and brother,

“THOMAS COKE.”

A few months after the above report was sent to Fletcher, Coke set sail to America, and returned only in time to attend the English conference of 1785. Henceforward, Christian missions absorbed his time and energies.

It is a well known fact, that Warren Hastings was the first governor general of India; and that, in 1786, his celebrated trial was commenced, and was protracted for nearly eight years, during which one hundred and forty days were spent in its prosecution. Space forbids further remarks concerning this great event; but the excitement created in England by the affairs of India had, doubtless, something to do with the following correspondence between Dr. Coke and a gentleman in that country. Coke had written to him as early as 1784, respecting the establishment of missions in India, and now his correspondent replied. He sympathises with Coke’s proposal, but foresees the arduous character of the undertaking. He writes: “The leading features in the character of the Mahommedans are pride and cruelty, treachery and love of power; and those of the Hindoos, abject servility, cunning, lying, dishonesty, and excessive love of money.” “Humanly speaking, the probabilities of converting either the Hindoos or Mahommedans appear to be very small.” Reasons are assigned for this, showing the writer to be a well informed and accomplished man. He proceeds to say: “The difficulties are great; greater it may be, in some respects, than were those of the first preachers among the freer and more polished people of the Roman empire. Nevertheless, the same Divine power that then made a few obscure, and, for the most part, unlearned men, triumph over the united resistance of the spiritual, secular, and carnal powers of this world, remains unchanged.”

Coke answered this long and able letter, on January 25, 1786, and said:

“At present, our openings in America, and the pressing invitations we have lately received from Nova Scotia, the West Indies, and the States, call for all the help we can possibly afford our brethren in that quarter of the world. The high esteem which the government has for Mr. Wesley, I am well persuaded, would procure for us the assistance which you think to be necessary; but Mr. Wesley himself seems to have a doubt whether that would be the most excellent way. In Great Britain, Ireland, and America, we have gone on what appears, at first sight at least, to be a more evangelical plan. Our missionaries have not at all concerned themselves with applications to the civil power. They have been exact in their submission to all its laws, and laid themselves out in the most extensive manner for God. It appears very expedient, that our missionaries should visit the settlements of the Danish missionaries in India, and take every step they can to improve themselves in the language of the people. Mr. Wesley is of opinion that not less than half-a-dozen should be at first sent on such a mission; and, as soon as the present extraordinary calls from America are answered, I trust we shall be able to turn our thoughts to Bengal.”[555]

For want of means, India had to be abandoned; but, in the month of March, Coke issued “An Address to the Pious and Benevolent, proposing an annual subscription for the support of Missionaries in the Highlands and adjacent Islands of Scotland, the isles of Jersey, Guernsey, and Newfoundland, the West Indies, and the provinces of Nova Scotia and Quebec;” to which was prefixed the following letter by Wesley.

“BRISTOL, March 12, 1786.

“DEAR SIR,--I greatly approve of your proposal, for raising a subscription, in order to send missionaries to the highlands of Scotland, the islands of Jersey and Guernsey, the Leeward Islands, Quebec, Nova Scotia, and Newfoundland. It is not easy to conceive the extreme want there is, in all these places, of men that will not count their lives dear unto themselves, so they may testify the gospel of the grace of God.

“I am, dear sir, your affectionate brother,

“JOHN WESLEY.”[556]

Coke commenced his Address as follows.

“Dearly beloved in the Lord,--Some time past, I took the liberty of addressing you, in behalf of a mission intended to be established in the British dominions in Asia; and many of you very generously entered into that important plan. We have not, indeed, lost sight of it at present; on the contrary, we have lately received a letter of encouragement from a principal gentleman in the province of Bengal. But the providence of God has lately opened to us so many doors nearer home, that Mr. Wesley thinks it imprudent to hazard, at present, the lives of any of our preachers, by sending them to so great a distance, and amidst so many uncertainties and difficulties; when so large a field of action is afforded us in countries to which we have so much easier admittance, and where the success, through the blessing of God, is more or less certain.”

He then explains the openings in the places already mentioned. The address is dated March 13, 1786.[557]

In this way, Methodist missions were fairly started; and, on September 24, 1786, Coke set sail, with Messrs. Hammet, Warrener, and Clarke; Warrener being intended for Antigua; and Clarke and Hammet for Newfoundland.[558]

Messrs. Garretson and Black were already labouring in Nova Scotia, and, to them, Wesley addressed the following letters.

“LONDON, September 30, 1786.

“MY DEAR BROTHER,--I trust, before this comes to hand, you and Dr. Coke will have met. I can exceedingly ill spare him from England, as I have no clergyman capable of supplying his lack of service; but I was convinced he was more wanted in America than in Europe. I was far off from London when he set sail. Most of those in England, who have riches, love money, even the Methodists; at least, those who are called so. The poor are the Christians. I am quite out of conceit with almost all those who have this world’s goods. Let us take care to lay up treasure in heaven.

“JOHN WESLEY.”[559]

“November 30, 1786.

“MY DEAR BROTHER,--You have good reason to be thankful to God that He lets you see the fruit of your labours. Whenever any are awakened, you do well to join them together immediately. But I do not advise you to go on too fast. It is not expedient to break up more ground than you can keep; to preach at any more places than you, or your brethren, can constantly attend. To preach once in a place, and no more, very seldom does any good; it only alarms the devil and his children, and makes them more upon their guard against a first assault.

“Wherever there is any church service, I do not approve of any appointment the same hour; because I love the Church of England, and would assist, not oppose, it all I can. How do the inhabitants of Shelburne, Halifax, and other parts of the province, go on as to temporal things? Have they trade? Have they sufficiency of food, and the other necessaries of life? And do they increase or decrease in numbers? It seems there is a scarcity of some things,--of good ink, for yours is so pale that many of your words are not legible.

“As I take it for granted, that you have had several conversations with Dr. Coke, I doubt not you proposed all your difficulties to him, and received full satisfaction concerning them. Probably, we shall send a little help for your building, if we live till conference. Observe the rules for building laid down in the minutes. I am afraid of another American revolution....

“JOHN WESLEY.”[560]

Both the above were addressed to Garretson; the following was sent to Black.

“LONDON, November 26, 1786.

“MY DEAR BROTHER,--It is indeed a matter of joy, that our Lord is still carrying on His work throughout Great Britain and Ireland. In the time of Dr. Jonathan Edwards, there were several gracious showers in New England; but there were large intermissions between one and another: whereas, with us there has been no intermission at all for seven-and-forty years, but the work of God has been continually increasing.

“The same thing, I am in hopes, you will now see in America likewise. See that you expect it, and that you seek it in His appointed ways, namely, with fasting and unintermitted prayer. And take care that you be not at all discouraged, though you should not always have an immediate answer. You know

‘His manner and His times are best.’

Therefore pray always! Pray, and faint not. I commend you all to our Great Shepherd; and am your affectionate brother,

“JOHN WESLEY.”[561]

Wesley’s correspondence is so vast, that selection is difficult; but two or three other letters, written in 1786, may be given here. The first was sent to Mr. Lawrence Frost, of Liverpool, with a request that it might be handed to the mayor, and has not been previously published. One of Wesley’s preachers had been interrupted while preaching to a large multitude, near the old Fishstones, and Wesley wrote to the chief magistrate as follows.

“To the Mayor of Liverpool.

“BRISTOL, July 29, 1786.

“SIR,--Some preachers, in connection with me, have thought it their duty to call sinners to repentance even in the open air. If they have violated any law thereby, let them suffer the penalty of that law. But, if not, whoever molests them on that account will be called to answer it in his majesty’s court of King’s Bench. I have had a suit already in that court, with a magistrate (Heap), and, if I am forced to it, am ready to commence another.

“I am, sir, your obedient servant,

“JOHN WESLEY.”

The letter was effectual. Ever afterwards, the constables were civil, and wisely let the Methodists alone.

William Simpson was one of Wesley’s itinerants, and, at this time, was assistant in the Thirsk circuit, where he had to contend with troubles somewhat different to those at Liverpool, but for which Wesley prescribed as sharp a remedy. In the month of November, he wrote him as follows.

“The Sunday preaching may continue at Jervas for the present. I suppose the society at Jervas is as large as that at Northallerton; and this is a point which is much to be considered.

“You must needs expel out of the society at Knaresborough those that will be contentious. When you have to do with those stubborn spirits, it is absolutely necessary, either to mend them or end them: and ten persons of a quiet temper are better than thirty contentious ones. Undoubtedly some of the eloquent men will be sending me heavy complaints. It is well, therefore, that you spoke first.

“I am, dear Billy, your affectionate friend and brother,

“JOHN WESLEY.”[562]

We must now return to Wesley’s journal. A week after the conclusion of the Bristol conference, he set sail for Holland, accompanied by Messrs. Broadbent and Brackenbury. There he mingled with many Christian friends; gave many Scripture expositions in private houses; saw many scenes of beauty; and employed all his leisure hours in writing. On September 5, he returned to London, where he spent two days in preaching and answering letters; and then set off to Bristol, where he continued till September 26, when he got back to London, and naively wrote: “I now applied myself in earnest to the writing of Mr. Fletcher’s life, having procured the best materials I could. To this I dedicated all the time I could spare, till November, from five in the morning till eight at night. These are my studying hours; I cannot write longer in a day without hurting my eyes.” We should think not! Fifteen hours a day of unintermitting labour in the case of a man eighty-three years of age! “Once or twice,” he wrote on December 12, “Once or twice, I have been a little out of order this autumn; but it was only for a day or two at a time. In general, my health has been better for these last ten years, than it ever was for ten years together since I was born. Ever since that good fever, which I had in the north of Ireland, I have had, as it were, a new constitution. All my pains and aches have forsaken me, and I am a stranger even to weariness of any kind. This is the Lord’s doing, and it may well be marvellous in all our eyes.”[563]

At the beginning of October, he went on a preaching excursion to Chatham and Sheerness. Then he set off to Norfolk; and, on his way back to town, preached Mrs. Shewell’s funeral sermon at Barnet. At this period, the father of the late Rev. Dr. Leifchild was the chief Methodist in Barnet, and the doctor himself a little boy. “Upon arriving,” wrote this distinguished minister, “he drove to my father’s house; and, when the door of his carriage was opened, he came out arrayed in his canonicals. Childlike, I ran to lay hold of him, but my father pulled me back; upon which, extending his hand, he said: ‘Suffer little children to come unto me, and forbid them not, for of such is the kingdom of heaven.’”

The next five weeks were spent in London, partly in preaching, partly in meeting classes, and partly in writing Fletcher’s Life. The only holiday he took was a trip to Hampton Court, which he pronounced “the finest palace the king of England had”; but even this was scarcely a holiday, for he preached at Wandsworth on his way back to town. He had a brush with the Deptford Methodists, who urgently requested to be allowed to have service in the Methodist chapel at the same time as there was service in the church. “It is easy to see,” he writes, “that this would be a formal separation from the Church. We fixed both our morning and evening service, all over England, at such hours as not to interfere with the Church; with this very design,--that those of the Church, if they chose it, might attend both the one and the other. But to fix it at the same hour is obliging them to separate either from the Church or us; and this I judge to be, not only inexpedient, but totally unlawful for me to do.” This style of reasoning can only be harmonized with the enactments of the previous conference, on the supposition that the Church minister at Deptford was not such as Wesley then described.

Wesley concluded the year by preaching from, “Set thy house in order,” and, among other things, strongly exhorted the people to make their wills.

Except the Life of Fletcher, 12mo, 227 pages, Wesley seems to have published nothing, in 1786, but his Arminian Magazine, 8vo, 688 pages.

The volume bears the same character as previous ones. There are again six original sermons by Wesley: the Church; Divine Providence; Schism; Friendship with the World; Visiting the Sick; and the Eternity of God. The sermon on the Church was a sermon for the times; and, remembering the agitation among the Methodists on the subject of separation, an extract here will not be out of place.

“The catholic, or universal, church is all the persons in the universe, whom God hath so called out of the world, as to be one body, united by one Spirit, having one faith, one hope, one baptism; one God and Father of all, who is above all, and through all, and in them all. That part of this great body, of the universal church, which inhabits any one kingdom or nation, we may properly term a national church, as the Church of France, the Church of England, the Church of Scotland. A smaller part, of the universal church, are the Christians that inhabit any city or town, as the church of Ephesus. Two or three Christian brethren united together are a church in the narrowest sense. Such was the church in the house of Philemon, and that in the house of Nymphas. A particular church may, therefore, consist of any number of members, whether two or three, or two or three millions. But still, whether they be larger or smaller, the same idea is to be preserved. They are one body, and have one Spirit, one Lord, one hope, one faith, one baptism, one God and Father of all.”

One more extract, from the Magazine for 1786, must suffice. Addressing those afflicted with lowness of spirits, Wesley writes:

“1. Sacredly abstain from all spirituous liquors. Touch them not, on any pretence whatever. To others they may sometimes be of use; but to nervous persons they are deadly poison.

“2. If you drink any, drink but little tea, and none at all without eating, or without sugar and cream.

“3. Every day of your life, take, at least, an hour’s exercise, between breakfast and dinner.

“4. Take no more food than nature requires. Dine upon one thing, except pudding or pie. Eat no flesh at supper; but something light and easy of digestion.

“5. Sleep early, and rise early. Unless you are ill, never lie in bed much above seven hours. Then you will never lie awake; your flesh will be firm, and your spirits lively.

“6. Above all, beware of anger! beware of worldly sorrow! beware of the fear that hath torment! beware of foolish and hurtful desires! beware of inordinate affection!”

FOOTNOTES:

[542] Wesley’s Works, vol. xiii., p. 62.

[543] Mrs. Mortimer’s Life.

[544] Banning’s Memoirs.

[545] Manuscript.

[546] Manuscript letter by Mather.

[547] Longden’s Life.

[548] Manuscripts.

[549] Methodist Magazine, 1836, p. 166.

[550] Manuscript.

[551] Memoirs of Rev. H. Taft, M.D., p. 6.

[552] Unpublished manuscript.

[553] Pawson’s manuscripts.

[554] Life of C. Wesley, by Jackson, vol ii., p. 402.

[555] Methodist Magazine, 1792, p. 333.

[556] Ibid. 1840, p. 574.

[557] Ibid. p. 577.

[558] Coke’s Life.

[559] Wesley’s Works, vol. xiii., p. 67.

[560] Ibid.

[561] Memoirs of Black, p. 158.

[562] Wesley’s Works, vol. xiii., pp. 86, 87.

[563] Ibid. vol. xiii., p. 92.

1787. Age 84

Wesley writes:

“1787. Monday, January 1--We began the service at four in the morning, to an unusually large congregation. We had another comfortable opportunity at the new chapel at the usual hour, and a third in the evening at West Street.”

“January 2--I went to Deptford; but it seemed, I was got into a den of lions. Most of the leading men of the society were mad for separating from the Church. I endeavoured to reason with them, but in vain: they had neither sense nor even good manners left. At length, after meeting the whole society, I told them: ‘If you are resolved, you may have your service in church hours; but, remember, from that time, you will see my face no more.’ This struck deep; and, from that hour, I have heard no more of separating from the Church.”

Considering the steps that Wesley had already taken, this is somewhat amusing; as are also the two following letters, written soon after, the first to William Percival,[564] and the second to Samuel Bardsley.

“LONDON, February 17, 1787.

“DEAR BILLY,--You cannot be too watchful against evil speaking, or too zealous for the poor Church of England. I commend sister Percival for having her child baptized there, and for returning public thanks. By all means, go to church as often as you can, and exhort all the Methodists so to do. They that are enemies to the Church are enemies to me. I am a friend to it, and ever was. By our reading prayers, we prevent our people contracting an hatred for forms of prayer; which would naturally be the case, if we always prayed extempore.

“I am, dear Billy, your affectionate brother,

“JOHN WESLEY.”[565]

“BIRMINGHAM, March 25, 1787.

“DEAR SAMMY,--Brother Jackson should advise brother Ridall,[566] not to please the devil by preaching himself to death. I still think, when the Methodists leave the Church of England, God will leave them. Every year more and more of the clergy are convinced of the truth, and grow well affected towards us. It would be contrary to all common sense, as well as to good conscience, to make a separation now.

“I am, dear Sammy, your affectionate brother,

“JOHN WESLEY.”[567]

Before proceeding with Wesley’s history, we insert another letter belonging to this period. It is now for the first time published, and refers to John Hutchinson, the founder of Hutchinsonianism.

“LONDON, February 4, 1787.

“MY DEAR SISTER,--I think Mr. Hutchinson was a man of strong understanding, but greatly obscured by uncommon pride and sourness of temper. He was the twin soul of Dr. Bentley. Many of his remarks I exceedingly approve of. That upon the sin of Uzzah is highly probable. His writings to me are far more agreeable than those of Dr. Harmer;[568] an exceeding pretty writer, who seems to propose Dr. Blair for his pattern. Both the one and the other are quite too elegant for me. Give me plain, strong Dr. Horne. Your letters (as well as your conversation) are always agreeable to, my dear sister,

“Your affectionate friend and brother,

“J. WESLEY.”

Wesley was always ready for all kinds of useful work,--reading, writing, preaching, praying, and begging for the poor. Towards the close of his career, especially, he seems to have commenced almost every year by an effort to relieve the miseries of his destitute fellow creatures. Accordingly, at the opening of 1787, five days were spent in traversing the streets of London to obtain subscriptions for this purpose. About two hundred members of his own London society were in great distress; and he hoped to provide for them and for others, at least, food and clothing. He writes: “I was much disappointed. Six or seven, indeed, of our brethren, gave £10 apiece. If forty or fifty had done this, I could have carried my design into execution. However, much good was done with £200, and many sorrowful hearts made glad.”

Seven years previous to this, Wesley had preached his first sermon at Newark upon Trent. He was now invited to open a new chapel there; and took coach, for that purpose, on February 9, travelled all night, and arrived next day. On Sunday morning, February 11, at nine o’clock, he preached in the “lightsome, cheerful building”; and again at half-past five in the afternoon; when the mayor and several aldermen of the town were present.

This was a kind of service which now frequently fell to Wesley’s lot. On Sunday, February 25, after preaching twice in London, he took the mail coach, and, by travelling all night, arrived at Exeter in about four-and-twenty hours. He then hurried off to Plymouth, and opened a new chapel there. On Sunday morning, March 4, he conducted a service, which lasted from half-past nine to nearly one o’clock; and, in the evening, the throng was such, that, in order to reach the pulpit, he was literally lifted over the people’s heads. At five o’clock next morning, the chapel was again crowded; and, at six, he departed by coach, “leaving,” says he, “such a flame behind us as was never kindled here before.”

Notwithstanding the heavy services of the previous day, he travelled all the way to Exeter in a continuous rain, and again preached “to as many as could possibly squeeze” into the chapel; and says, “I know not, that I ever saw such an impression made on the people of Exeter before.”

After this, he proceeded to Bristol, where “the work of God had much increased, especially among the young men,” but where, out of sixteen hundred members, only five, or ten, or, at the most, a dozen hearers formed the five o’clock morning congregations. Wesley says, he strongly warned them of their indolence; and, during his stay, the congregations were increased to three hundred; but even this was small, considering the prestige of the place, and the fame of the unequalled minister.

Wesley now was suffering considerable anxiety respecting Dr. Coke, who, with his three missionaries, had set sail, five months before, for Newfoundland, but who, unknown to Wesley, had been drifted to the West Indies. Hence the following, addressed to William Black.

“LONDON, February 20, 1787.

“MY DEAR BROTHER,--After various unfortunate hindrances and delays, Dr. Coke embarked on board a small brig, in the middle of October, and was, by furious winds, twice beat back into the harbour. They set sail a third time, with a crazy, shattered vessel, on the 18th of October. We have not heard anything either from him or of him since. I hope you have heard of him in America.

“You have great reason to be thankful to God for the progress of His work in Nova Scotia. This is far from being the case in Newfoundland, where poor John McGeary appears to be utterly discouraged; not only through want of success, but through want of the conveniences, yea, necessaries of life. Truly, if I could have supposed, that those who made me fair promises would have suffered a preacher to want bread, I should have sent him into other parts, where he would have wanted nothing.

“I hear very different accounts of the state of your provinces. Is there plenty or scarcity in Nova Scotia, and New England? How does it fare with Halifax and Shelburne, in particular? Do the buildings and people increase or decrease? Public accounts I cannot at all depend upon; but upon your word I can depend. Peace be with all your spirits!

“I am, dear Billy, your affectionate friend and brother,

“JOHN WESLEY.”[569]

On March 19, Wesley left Bristol for Ireland, preaching on the way at Stroud, Cirencester, Gloucester, and numerous other places. At Birmingham, he administered the sacrament to seven or eight hundred communicants. At Wolverhampton, he opened a new chapel. At Burslem, he held one of the most remarkable lovefeasts he had ever witnessed; for here there had been “such an outpouring of the Spirit as had not been in any other part of the kingdom; particularly in the meetings for prayer. Fifteen or twenty had been justified in a day; some of them the most notorious, abandoned sinners, in all the country.” He “appointed to preach at five in the morning of March 30, but, soon after four, he was saluted by a concert of music, both vocal and instrumental, making the air ring, with a hymn to the tune of Judas Maccabeus. It was,” says he, “a good prelude; so I began almost half an hour before five; yet the house was crowded both above and below.”

He writes: “Saturday, March 31--I went on to Macclesfield, and found a people still alive to God, in spite of swiftly increasing riches. If they continue so, it will be the only instance I have known, in above half a century. I warned them in the strongest terms I could, and believe some of them had ears to hear.”

He arrived in Dublin on Good Friday, April 6. On Easter Sunday he preached in Bethesda chapel, of which his friend, the Rev. Edward Smyth, was chaplain. He writes: “Mr. Smyth read prayers, and gave out the hymns, which were sung by fifteen or twenty fine singers; the rest of the congregation listening with much attention, and as much devotion, as they would have done to an opera. But is this Christian worship? Or ought it ever to be suffered in a Christian church? It was thought we had between seven and eight hundred communicants.”

At this period, the Dublin society, with the exception of that in London, was the largest in the world, containing upwards of eleven hundred members, being more than there were in the whole of the five Dublin circuits in 1870!

Having spent ten days in Dublin, he set out for the provinces. It would be, substantially, a reiteration of former narratives, to follow him in his wanderings. He met with no persecution; but, on the contrary, with the warmest welcomes. Almost everywhere the work of God was prospering; and the people vied with each other to show him kindness. He writes: “May 29--The old murderer is restrained from hurting me; but it seems he has power over my horses. One of them I was obliged to leave in Dublin, and afterwards another, having bought two to supply their places; the third soon got an ugly swelling in his shoulders, so that we doubted whether we could go on; and a boy at Clones, riding, I suppose galloping, the fourth over stones, the horse fell and nearly lamed himself.” Perhaps Wesley blamed the devil when he ought to have blamed his own long journeys.

It was in one of these Irish tours that, preaching at a certain place in the afternoon, and being expected, in the evening, at a town several miles distant, he desired his chaise to be ready at the close of the service, so that he might start at once. As he left the chapel, the people, as usual, crowded about him, to shake hands with him; among others, a Methodist shoemaker pressed forward, and put into his hand a brown paper parcel, saying with manifest emotion: “Sir, this may be of use to you in your journey.” Wesley thanked him, put the parcel into his pocket, and away he went. After travelling some distance, his curiosity prompted him to examine the nature of Crispin’s present, which he found to be an awl and a strong waxed thread. The road was rugged and lonely; and after a sudden jerk, the horses stopped. “What’s the matter?” asked Wesley. “Matter enough!” replied the coachman; “one of the traces is broken, and we can’t go on.” Wesley bethought him of his awl and thread; they were at once produced; the trace was mended; and so, by the poor shoemaker’s gift, the congregation was saved from being disappointed of their preacher, and Wesley from a tiresome detention in a houseless neighbourhood.[570]

Wesley got back to Dublin on the 21st of June, having preached considerably more than a hundred times during his ten weeks’ tour. A week later, on his birthday, June 28, he wrote: “I had the pleasure of a conversation with Mr. Howard, I think one of the greatest men in Europe. Nothing, but the mighty power of God, can enable him to go through his difficult and dangerous employments.”

The great philanthropist was as much pleased with Wesley, as Wesley was with him. “I was encouraged by him,” said he to Alexander Knox, Esq., “to go on vigorously with my own designs. I saw in him how much a single man might achieve by zeal and perseverance; and I thought, why may not I do as much in my way, as Mr. Wesley has done in his, if I am only as assiduous and persevering? and I determined I would pursue my work with more alacrity than ever.”[571]

Howard, in early life, had heard Wesley preach, in Bedfordshire, and was deeply impressed with his discourse. In 1789, he called at Wesley’s house, in London, to present him with his latest publication, “An Account of the Principal Lazarettos in Europe,” in quarto; but Wesley was not at home. “Present,” said he, “my respects and love to Mr. Wesley; tell him, I had hoped to have seen him once more: perhaps, we may meet again in this world, but, if not, we shall meet I trust in a better.”[572] And away he went on his mission of mercy to Russia, where he fell an honoured victim to his benevolence, on January 20, 1790.

Having held his Irish conference, Wesley preached his farewell sermon, in Dublin, on the 11th of July; and arriving in England on the 12th, he proceeded to Manchester, in the neighbourhood of which he continued until August 6. Here he held his English conference, though, in his journal, he never mentions it. The preachers were specially invited; but, on what principle the invitations were given, it is difficult to state. Thomas Taylor was assistant at Leeds, within fifty miles of Manchester, and moreover was one of the hundred mentioned in Wesley’s deed of declaration; but he was also in favour of the Methodists having the sacraments from the hands of their own preachers; in other words, he was in favour of separation from the Established Church; and, perhaps, this was one of the reasons why he was not invited to the conference at Manchester. At all events, he writes:

“Mr. Wesley has sent his special summons to each preacher whom he wishes to attend conference, and has expressly forbidden any one else to go. I am unbidden, and think I am ill used. After labouring, with some degree of success, for more than twenty-four years, and without a crime having ever been alleged against, me, I am debarred of a privilege granted to others who were converted under me, and whom I took into society. This is a flagrant injustice. Besides, I am a member of the legal conference. I’ll venture to go, let consequences be what they may. If I am thrown overboard, I will swim as well as I can, believing the Lord will take me up.”

Mr. Taylor’s complaint was not without reason. He went; but says, he had little satisfaction, for much of the time was spent in trying to supersede the hymn-book published by Robert Spence.[573]

The original edition of the minutes of the Manchester conference is now before us, 12mo, 20 pages; but there is not a single syllable on what was the great question of the day, separation from the Church. And yet this was a question again and again introduced. Two years before, Wesley had ordained Pawson for Scotland, and, ever since, had addressed him as “reverend,” Pawson wearing gown and bands, and administering the sacraments to the Scottish Methodists. Now that Pawson was brought back to England, he had to doff his canonicals, and had his letters from Wesley inscribed with “Mr.,” instead of “Rev.” He loudly remonstrated; but got no redress; and at length, like a good Christian, more anxious to save souls than to wear sacerdotal robes, submitted to obey orders which were strangely inconsistent with Wesley’s ordaining acts, and went on his way rejoicing. Pawson writes as follows, to his bosom friend, Charles Atmore.

“THORNER, August 8, 1787.

“MY VERY DEAR BROTHER,--Our conference ended on last Saturday. There were many preachers, and abundance of people, I think more than I ever saw at any conference before. Almost the whole time was taken up with temporal affairs. Mr. Wesley was in great haste, as he and Dr. Coke were going to Guernsey and Jersey. There has been a general revival of the work of God. Mr. Wesley seems more determined to abide in the Church than ever. He talked about it again and again, in the public conference, in the society, etc.; and in such a hot, fiery spirit, as I did not like to see. He talked of fighting with a flail, and of putting all out of society who do not go to church. We are to be just what we were before we came to Scotland,--no sacraments, no gowns, no nothing at all of any kind whatsoever. With much entreaty, I got him to ordain Mr. McAllum and Suter. Two more were ordained, one for the West Indies, and one for Nova Scotia.

“Charles Wesley, the Sunday before the conference opened, spoke, to the society in London, to this effect: ‘I told you, forty years ago, that, from among yourselves, grievous wolves would arise, who would rend and tear the flock. You now see my words fulfilled. These self created bishops, and self made priests, are the very men. But I charge you all, in the presence of God, never receive the sacrament from any of them.’[574] So you see, he has discharged the people from receiving the sacrament of his own brother; for who but he is the self created bishop? O cursed prejudice! O furious bigotry! How does the fire from hell burn in that poor miserable man’s breast!

“Perhaps, if I live till next conference, I may petition to return to Scotland, as there seems to be no prospect of doing anything, but just in the old way, while Mr. Wesley lives. Solomon says, there is no new thing under the sun; but here we see something, which, I believe, was never seen in the Christian church before,--that men, approved of God and their brethren, and that for many years, should be regularly ordained, and act in the capacity of ministers, and yet should be deposed from that office by one single man, and that without any crime committed, great or small, real or pretended. Even the pope himself never acted such a part as this. What an astonishing degree of power does our aged father and friend exercise! However, I am satisfied, and have nothing but love in my heart toward the good old man. But really it will not bear the light at all. Most affectionately yours,

“JOHN PAWSON.”[575]

This was pretty strong to come from a man like Pawson; but it furnishes a glimpse of the proceedings of the conference of 1787, concerning which so little has been written, and shows the awkward position into which Wesley had put himself by his ordinations of men from whom he now withdrew the authority that he had previously given.

Never, however, had Methodism been so prosperous as now. The increase of members, in the United Kingdom, during the present year, was nearly four thousand; and in America, 6849. Letters, dated August, 1787, contain most marvellous intelligence. It was computed that, in Brunswick county, Virginia, not fewer than seven thousand persons were under deep conviction of their sin and danger; and as many as fifty in a day were savingly converted. At a recent quarterly meeting, six thousand were assembled, and hundreds were crying for mercy, including some of the principal inhabitants of the land, and not a few who had been persecutors.[576]

The Manchester conference concluded on Saturday, August 4, and, on the following day, besides meeting the select society, Wesley preached twice, and, with the assistance of his brother clergymen, administered the sacrament to twelve or thirteen hundred communicants. There are two other incidents, in connection with this conference, too interesting to be omitted.

At this period, the grandfather of the present Sir Robert Peel was thirty-seven years of age, and one of the most successful men in Lancashire. The leisure of his youthful days had been spent in reading and study, and, before he attained to his majority, a great portion of his time had been devoted to the improvement of machinery. At the age of twenty-three, he embarked in the cotton trade, and, by his industry and perseverance, had already become a man of wealth, though his riches fell immensely short of the two millions which, it is said, he left behind him at his death in 1830. Wesley writes: “1787, July 27--I was invited to breakfast at Bury, by Mr. Peel, a calico printer; who, a few years ago, began with £500, and is now supposed to have gained £50,000. Oh, what a miracle if he lose not his soul!” The invitation was accepted, and, long after this, when the calico printer had become a baronet, and had entered parliament, Wesley’s visit was one of the pleasing reminiscences of his remarkable career. To the end of life, he cherished a warm affection for the Methodists. “My lads,” said he, when some of his Methodist workmen applied to him for the site of Tamworth chapel,[577] “My lads, do not build your chapel too large, for people like to go to a little chapel well filled better than to a larger one comparatively empty. I often go to your chapels in Manchester, Liverpool, and London, and have no wish to find myself alone in a large pew, and pointed at as Sir Robert Peel. I have left most of my works in Lancashire under the management of Methodists, and they serve me excellently well. When I resided there, I asked Mr. Wesley, at one of his conferences, to come and breakfast with me; and he agreed, on condition that he might bring some of his children with him. Of course, I consented, and he came accompanied by six-and-thirty of his itinerant preachers.” This was a curious episode in the history both of Wesley and the founder of the distinguished family that bears his name.

No man in the nation took a greater interest in the institution of Sunday-schools than Wesley. “I am glad,” said he, to Richard Rodda, in a letter dated January 17, 1787, “I am glad you have taken in hand that blessed work of setting up Sunday-schools in Chester. It seems, these will be one great means of reviving religion throughout the nation. I wonder Satan has not sent out some able champion against them.”[578]

It was three years since Raikes had first called attention to the importance of Sunday-schools in the Gloucester Journal; and already these “nurseries for Christians” had begun to dot and to adorn the country. That at Chester altogether originated with the Chester Methodists, though the rules were submitted to the bishop of the diocese, and had his entire approval. It contained nearly seven hundred children, who were taken to church once every Sunday. “We had no intention,” said Richard Rodda, “as some persons represented, to make disciples to Methodism, but to train them up in the nurture and admonition of the Lord, that they might become useful members of civil and religious society.”[579]

Some idea may be formed of the popularity of this new institution of the Christian church, from the fact that, in 1785, a Sunday-school society was formed, which, within two years, was the means of establishing more than two hundred schools; and that it was calculated, in 1787, that the number of children then taught in Sunday-schools exceeded two hundred thousand.[580]

As already stated, more than once, there were a few which existed long before Raikes’ school at Gloucester,--as, for instance, Miss Hannah Ball’s, at Wycombe, founded in 1769. There was also another at Little Lever, the birthplace of Oliver Heywood, four miles from Bolton, in Lancashire. Here James Hey resided, a poor man who obtained a living by winding bobbins for weavers. About the year 1775, James got the use of a room in a cottage, to which, twice every Sunday, he summoned the boys and girls of the neighbourhood, to teach them reading, his substitute for a bell being an old brass mortar and pestle. Mr. Adam Crompton, the paper manufacturer, sent him a supply of books; three branch establishments were formed; subscriptions were given; and a shilling per Sunday paid to each teacher for his Sunday services.[581]

In June 1785, a Methodist school was started in the old Ridgway Gates chapel, Bolton, chiefly through the instrumentality of George Eskrick, who was its principal manager as long as he lived. One of the scholars present, the first Sunday, was Peter Haslam, eleven years of age, afterwards a most devout and useful itinerant preacher,[582]--the first fruits of others who, in the same institution, received their first trainings for the Christian ministry. In the course of a few years, the number of scholars, attending the Bolton Sunday-school, was 2,000; and the average number, for the first thirty years of its existence, was 1800.[583] Children came to it, several miles, from all the country round about. Reading and writing were taught. Each class was spoken to separately every Sunday on religious subjects. The masters were devoted to their work, and all gave their services gratuitously. The change in the manners and morals of the children was marvellous; and about a hundred of them sang like seraphs.[584] No wonder, that such a school attracted the attention of Wesley. Hence, on the very day when he and six-and-thirty of his itinerants breakfasted with the father of the Peels, he wrote:

“From Mr. Peel’s we went to Bolton. Here are eight hundred poor children, taught in our Sunday-schools, by about eighty masters, who receive no pay but what they are to receive from their Great Master. About a hundred of them, part boys and part girls, are taught to sing; and they sang so true, that, all singing together, there seemed to be but one voice. The house was throughly filled, while I explained and applied the first commandment. What is all morality or religion without this? A mere castle in the air. In the evening, many of the children still hovering round the house, I desired forty or fifty to come in and sing, ‘Vital spark of heavenly flame.’ Although some of them were silent, not being able to sing for tears, yet the harmony was such as I believe could not be equalled in the king’s chapel.”

This was not bounce, nor was it the random garrulity of an aged man. Nine months afterwards, Wesley came again, and wrote:

“This I must avow, there is not such another set of singers in any of the Methodist congregations in the three kingdoms as there is at Bolton. There cannot be; for we have near a hundred such trebles,--boys and girls, selected out of our Sunday-schools, and accurately taught--as are not to be found together in any chapel, cathedral, or music room within the four seas. Besides, the spirit with which they all sing, and the beauty of many of them, so suits the melody, that I defy any to exceed it; except the singing of angels in our Father’s house.”

Good singing is a good thing, and, like most other good things, is far from being common. Had this been the only result of Bolton Sunday-school, the school would have existed to good purpose. But hear Wesley’s description, written “Sunday, April 20, 1788,” and let Methodist Sunday-school teachers now conscientiously and diligently endeavour to make their establishments resemble that at Bolton then.

“At eight, and at one, the house was throughly filled. About three, I met between 900 and a thousand of the children belonging to our Sunday-schools. I never saw such a sight before. They were all exactly clean, as well as plain, in their apparel. All were serious and well behaved. Many, both boys and girls, had as beautiful faces as, I believe, England or Europe can afford. When they all sung together, and none of them out of tune, the melody was beyond that of any theatre; and, what is the best of all, many of them truly fear God, and some rejoice in His salvation. These are a pattern to all the town. Their usual diversion is to visit the poor that are sick, (sometimes six, or eight, or ten together,) to exhort, comfort, and pray with them. Frequently ten or more of them get together to sing and pray by themselves; sometimes thirty or forty; and are so earnestly engaged, alternately singing, praying, and crying, that they know not how to part.”

We have already stated that, the day after Wesley closed his conference at Manchester, he preached twice, and, assisted by others, administered the Lord’s supper to twelve or thirteen hundred persons. The next day, August 6, he secured the whole of the coach, that ran between Manchester and Birmingham, for himself and his friends. Six packed themselves within, and eight arranged themselves without, and off they all set at midnight; but even the presence of fourteen Methodist preachers was not an insurance against accident. No doubt, many a hymn was sung as they whisked away through beautiful Cheshire scenery, the stars shining approvingly, and the fields all round wrapped in solemn silence; but, a little before three in the morning, when approaching Congleton, the coach broke down beneath its unwonted burden, and had to be abandoned for another. In about an hour, number two was crippled like number one; while one of the horses was so knocked up as to be scarcely able to go at all. This Methodist monopoly of the Birmingham stage coach issued, not in a moonlight pleasure trip, but in a series of disasters which men so pious and so good had not expected. The distance was not great; but nineteen hours were spent in getting over it. The party arrived at Birmingham at 7 p.m.; Wesley found a congregation waiting; he stepped out of the coach into the chapel, and began preaching without delay. “And such,” says he, “was the goodness of God, that I found no more weariness when I had done than if I had rested all the day.”

This was marvellous, in the case of an old man, above eighty; but, notwithstanding this, he was off again, before five o’clock next morning; travelled nearly eleven hours; and, at night, preached in the new chapel at Gloucester. But even this was not all. The morning after, he set out again at two o’clock, travelled till half-past four in the afternoon, and preached at Salisbury in the evening. Next morning at four, he took chaise to Southampton, where, on August 9 and 10, he preached thrice.

Here the Methodists worshipped in an auction room; and then in a loft, used by a bricklayer in stowing away his scaffolding, and which acquired imperishable fame as the spiritual birthplace of Elizabeth Wallbridge, the “Dairyman’s Daughter.”[585]

Wesley, accompanied by Dr. Coke and Joseph Bradford, was now on his way to the Channel islands; where Methodism had been introduced as early as the year 1783, by certain Methodist soldiers, who wrote to England for a preacher. Robert Carr Brackenbury, a gentleman of fortune, rented a house in the town of St. Heliers, Jersey; and he and his attendant, Alexander Kilham, preached throughout the island, amid violent persecution, but with great success.[586] At the conference of 1786, Adam Clarke was sent; and now there were, in the three islands of Jersey, Guernsey, and Alderney, Methodist societies containing three hundred members.

On Saturday, August 11, Wesley and his friends started from Southampton for Guernsey, but, before the day was ended, had to put into Yarmouth harbour, in the Isle of Wight, where they were detained till Monday, but improved their detention by preaching four times in the market house. On Monday the storm had abated, and they again set out; but, in the afternoon, were glad to seek shelter at Swanage, where Wesley found a small society, and preached in the presbyterian chapel. Again they went on board, and hoped to reach Guernsey on Tuesday afternoon; but the storm obliged them to steer for the isle of Alderney, in the bay of which they narrowly escaped being dashed to pieces. Having slept in a five bedded room, and preached upon the beach, they again set sail for Guernsey, where they at last arrived, and were warmly welcomed by Mr. De Jersey. Here five days were spent, during which Wesley preached seven sermons, and dined at the governor’s.

On Monday, August 20, they landed in Jersey, where they were detained by storms and hurricanes till the 28th. During the eight days, Wesley preached a dozen sermons, Mr. Brackenbury acting as his interpreter.

On the 28th, he returned to Guernsey, where, by stress of weather, he was obliged to stay till September 6, but still employed himself as actively as ever. He then sailed for Penzance, in Cornwall, and arrived in safety.

Wesley’s labours in the Channel islands were greatly blessed; but his voyages were adventurous, and, more than once, extremely dangerous. They were also rich in religious incidents. On one occasion, two of the sailors, who were aloft, swore most dreadfully; and, greatly to the surprise of his companions, Wesley seemed not to notice them. At length, the sailors still swearing, Wesley looked up to them, and said: “Swear louder, and then perhaps God Almighty will hear you.” The ironical reproof stopped the blasphemy.[587]

Another incident is worth relating. Wesley writes in his journal: “September 6--We went on board with a fair, moderate wind; but we had just entered the ship when the wind died away. We cried to God for help; and it presently sprung up, exactly fair, and did not cease till it brought us into Penzance bay.” This is all; but Adam Clarke, who was present, gives further details. Wesley was reading in the cabin; but, hearing the noise and bustle occasioned by putting about the vessel, to stand on her different tacks, he looked out of the cabin door, and asked what was matter. Being told, he quietly remarked, “Then let us go to prayer.” Coke, Bradford, and Clarke having prayed, Wesley began: “Almighty and everlasting God, Thou hast sway everywhere, and all things serve the purposes of Thy will: Thou holdest the winds in Thy hands, and sittest upon the waterfloods, and reignest a King for ever: command these winds and these waves that they obey Thee; and take us speedily and safely to the haven whither we would be!” The power of his petition was felt by all: he rose from his knees, made no remark, and resumed his reading. Clarke went on deck, and, to his surprise, found the vessel standing her right course, with a steady breeze, which brought them safe to Cornwall.[588]

Wesley was more than satisfied with his trip to these lovely islands. “Here,” says he, “is an open door: high and low, rich and poor, receive the word gladly; so that I could not regret being detained by contrary winds several days longer than we intended.”[589]

Wesley’s landing in Cornwall was unexpected, but not unwelcome. He writes: “We appeared to our friends here as men risen from the dead. Great was their rejoicing over us; and great was the power of God in the midst of the congregation.” On Saturday, September 8, he preached twice, out of doors, to large congregations; and, the day following, thrice, besides meeting a society in a chapel “exactly round, and composed wholly of brazen slags, which,” says Wesley, “I suppose will last as long as the earth.”

On September 14, he got to Bristol, where he spent the next three weeks. First of all, “with the assistance of two of his friends, he had to answer abundance of letters,” the accumulation of the last five weeks. Then, he had to visit the “country societies” round about, and, among others, that at Castle Carey, where the mob had thrown the first preacher, that visited the place, into a horse pond. On October 8, he returned to London, where he employed the next few days “in answering letters, and preparing matter for the magazine.” One or two of the letters, belonging to this period, may be inserted here.

The first was addressed to William Black, in Nova Scotia, who was considerably troubled with a recent importation from Scotland, in the form of a presbyterian minister, who was more a Socinian than a Calvinist.

“NEAR BATH, September 26, 1787.

“MY DEAR BROTHER,--You have great reason to praise God for the great things that He hath done, and to expect still greater things than these. Your grand difficulty, now, will be to guard your flock against that accomplished seducer. When you mentioned a person came from Scotland, I took it for granted that he was a Calvinist. But I find it is not so well; for I take a Socinian to be far worse than even a predestinarian. Nevertheless, I advise you and all our preachers, never oppose him openly. Doing thus would only give the unawakened world an advantage against you all. I advise you farther, never speak severely, much less contemptuously, of him in any mixed company. You must use no weapons in opposing him, but only those of truth and love. Your wisdom is: (1) Strongly to inculcate the doctrines which he denies; but without taking any notice of him, or seeming to know that any one does deny them. (2) To advise all our brethren (but not in public) never to hear him, at the peril of their souls. And (3) narrowly to inquire whether any one is staggered, and to set such an one right as soon as possible. Thus, by the blessing of God, even those that are lame will not be turned out of the way. Peace be with your spirit!

“I am, dear Billy, your affectionate friend and brother,

“JOHN WESLEY.”[590]

The next has not before been published. Jonathan Crowther and Duncan McAllum had been appointed to succeed Edward Burbeck and Joshua Keighley, in Scotland. On arriving, they found the former “dying of fever in a lousy bed”; and the latter already dead and buried. Their journey had been adventurous and dangerous; their circuit (Inverness) was large; and their allowances next to nothing; for Crowther received only fifty shillings for the whole year’s labour; and forty of these he spent in removing to Dunbar. He wrote to Wesley: “No man is fit for Inverness circuit, unless his flesh be brass, his bones iron, and his heart harder than a stoic’s.” After giving an account of the death of Burbeck and Keighley, he adds: “I too shall probably be sacrificed in this miserable corner; and, if I were doing good, I should be content (if I had them) to sacrifice seven lives every year; but to live in misery, and to die in banishment, for next to nothing, is afflicting indeed.”[591]

Poor Crowther was downhearted, and no wonder. Wesley’s reply was characteristic.

“NEAR BATH, September 25, 1787.

“DEAR JONATHAN,--The sum of the matter is, you want money; and money you shall have, if I can beg, borrow, or anything but steal. I say, therefore, ‘Dwell in the land, and be doing good, and, verily, thou shalt be fed.’ I should be sorry for the death of Mr. Burbeck, but that I know God does all things well; and, if His work prospers in your hands, this will make your labours light. Our preachers now find, in the north of Scotland, what they formerly found all over England; yet they went on; and when I had only blackberries to eat in Cornwall, still God gave me strength sufficient for my work. I am, etc.,

“JOHN WESLEY.”

“P.S.--To Mr. Atlay:

Pay to Jonathan Crowther, or his order, Five Guineas.

“JOHN WESLEY.”[592]

The next two letters refer to a case of discipline in the Channel islands, in which Wesley displayed greater liberality than some of his itinerants. The first was written to Robert Carr Brackenbury, the second to Adam Clarke.

“LONDON, October 20, 1787.

“DEAR SIR,--Mr. ---- is undoubtedly a good young man; and has a tolerably good understanding. But he thinks it better than it is; and, in consequence, is apt to put himself in your or my place. For these fifty years, if any one said, ‘If you do not put such an one out of society, I will go out of it’; I have said, ‘Pray go; I, not you, are to judge who shall stay.’ I, therefore, greatly approve of your purpose, to give Mr. W---- a full hearing in the presence of all the preachers. I have often repented of judging too severely; but very seldom of being too merciful. As the point is undoubtedly of very great importance, it deserved serious consideration; and I am glad you took the pains to consider it, and discussed it so admirably well, according to Scripture and sound reason.

“I ever am, dear sir, your affectionate friend and brother,

“JOHN WESLEY.”[593]

“LONDON, December 8, 1787.

“... Brother de Queteville and you do not mind what I say. I do not wonder at him, (he does not know me,) but I do at you. His natural temper is stern; yours is not. Therefore, I expect you to regard me, whether he does or no. We have no such custom among our societies, nor ever had, as for a man to acknowledge his fault before a whole society. There shall be no such custom while I live. If he acknowledge it before the preachers it is enough.

“JOHN WESLEY.”[594]

In the month of May of the present year, there was instituted, in London, a society for the suppression of the slave trade, of which the chief members were Granville Sharp, William Dillwyn, Thomas Clarkson, and William Wilberforce. In this, as in other great beneficent movements, Wesley was one of the pioneers. Thirteen years previously, he had published his “Thoughts upon Slavery”; and, at the commencement of the present year, had inserted a long letter, on the same subject, in his Arminian Magazine. The formation of an antislavery society was to him a joy; and he, at once, wrote to the committee, expressing his satisfaction. He desired to warn them, that they must expect great difficulties and great opposition; for those interested in the system of slavery were a powerful body, and would employ hireling writers, who would have neither justice nor mercy. As for himself, he would do all he could to promote the object of their institution. He would reprint a new and large edition of his “Thoughts on Slavery,” and circulate it among his friends in England and Ireland, to whom he would add a few words in favour of their design. He then concluded in these words: “I commend you to Him, who is able to carry you through all opposition, and support you under all discouragements.”

On the 30th of October, 1787, he sent a second letter, which was read to the society, and in which he said, that he had now read the publications which the committee had sent him, and that he took, if possible, a still deeper interest in their cause. He exhorted them to more than ordinary diligence and perseverance; to be prepared for opposition; to be cautious about the manner of procuring information and evidence, that no stain might fall upon their character; and to take care that the question should be argued as well upon the consideration of interest as of humanity and justice, the former of which he feared would have more weight than the latter.[595]

Wesley fulfilled his promise to render help. Hence the following to Mr. Thomas Funnell, Lewes, Sussex.

“November 24, 1787.

“MY DEAR BROTHER,--Whatever assistance I can give those generous men, who join to oppose that execrable trade, I certainly shall give. I have printed a large edition of the ‘Thoughts on Slavery,’ and dispersed them to every part of England. But there will be vehement opposition made, both by slave merchants and slave holders; and they are mighty men: but our comfort is, He that dwelleth on high is mightier.

“I am, your affectionate brother,

“JOHN WESLEY.”[596]

Thus began a struggle, which lasted six-and-forty years, and terminated in the Emancipation Act, which took effect on August 1, 1834. Wesley died four years after the fight commenced; Wilberforce just as the victory was being won, for he expired while the resolutions, preparatory to the bill, were being passed in the House of Commons.

The last three months of the year 1787 were spent in London, and in the usual journeys through the surrounding counties. On October 15, he began what he calls his “little tour through Oxfordshire,” and preached twice a day, besides travelling. At this time, Joseph Entwisle and Richard Reece were in the “Oxfordshire” circuit. The former, a young man of twenty, while riding with Wesley, had the misfortune to have a horse whose pace was swifter than its steps were sure. The nag fell with suddenness, the young preacher made a summersault over the head of the prostrate animal, and alighted on his feet unhurt. “Well done!” cried Wesley, delighted with the agility of his youthful friend, and, no doubt, remembering many of his own marvellous escapes,--“Well done, Joseph! I could not have done better than that myself.”[597]

Richard Reece also used to relate an anecdote respecting Wesley’s visit to this, his first circuit, in 1787. Wesley was accompanied by Thomas Rankin, and the two came to Oxford, where Wesley had to preach in the chapel in New Inn Hall Lane. The front gallery was filled with gownsmen, who, whatever other accomplishments they had acquired, still lacked the politeness of gentlemen, for, as soon as Wesley began to read his text, the beardless boys, in gowns and college caps, began to cheer. Up jumped Rankin, his Scotch blood boiling, and, with stentorian voice, cried: “In the name of God, gentlemen, what can ye mean, to interrupt and insult a servant of the Lord, about to preach salvation?” Wesley, more used to such behaviour than his impetuous friend, calmly said, “Sit down, Tommy, sit down”; and then quietly proceeded with his discourse.[598]

In his excursion through Kent, Wesley preached both morning and evening, every day. In Hertfordshire, he met Simeon from Cambridge.

“Sir,” said young Simeon, “Sir, I understand you are called an Arminian; now I am sometimes called a Calvinist, and therefore, I suppose, we are to draw daggers. But, before I begin to combat, with your permission, I will ask you a few questions, not from impertinent curiosity, but for real instruction. Pray sir, do you feel yourself a depraved creature, so depraved that you would never have thought of turning to God, if God had not put it into your heart?”

“Yes,” said the veteran, “I do indeed.”

“And do you utterly despair of recommending yourself to God by anything that you can do; and look for salvation solely through the blood and righteousness of Christ?”

“Yes, solely through Christ.”

“But, sir, supposing you were first saved by Christ, are you not somehow or other to save yourself afterwards, by your good works?”

“No; I must be saved by Christ, from first to last.”

“Allowing, then, that you were first turned by the grace of God, are you not in some way or other to keep yourself by your own power?”

“No.”

“What, then? are you to be upheld every hour and every moment by God, as much as an infant in its mother’s arms?”

“Yes, altogether.”

“And is all your hope in the grace and mercy of God, to preserve you unto His heavenly kingdom?”

“Yes, I have no hope but in Him.”

“Then, sir, with your leave, I will put up my dagger again: for this is all my Calvinism; this is my election, my justification, my final perseverance. It is in substance all that I hold, and as I hold it; and, therefore, if you please, instead of searching out terms and phrases to be a ground of contention between us, we will cordially unite in those things wherein we agree.”[599]

Such was the catechetical examination instituted by a young parson of twenty-eight, and submitted to by an old man of eighty-four.

In November, Wesley took another step, which virtually involved a separation from the Church of England. Seventeen years before, in warning his preachers against such a separation, he had not only directed them and the people to attend the services and sacraments of the Church, but to guard against calling preachers “ministers,” and their places of worship “meeting-houses.” “Do not,” said he, “license them as such: the proper form of a petition to the judge or justice is, ‘A. B. desires to have his house in C-- licensed for public worship.’” He continued: “Do not license yourself till you are constrained; and then not as a Dissenter, but a Methodist. It is time enough when you are prosecuted, to take the oaths. And by so doing you are licensed.”[600]

Hitherto, Wesley had been opposed to licensing, except in cases of necessity, simply on the ground that this savoured of separation from the Established Church. Now he writes:

“1787, November 3--I had a long conversation with Mr. Clulow,” [his legal adviser,] “on that execrable act called the Conventicle Act. After consulting the Act of Toleration, with that of the fourteenth of Queen Anne, we were both clearly convinced, that it was the safest way to license all our chapels, and all our travelling preachers, not as Dissenters, but simply ‘preachers of the gospel’; and that no justice, or bench of justices, has any authority to refuse licensing either the house or the preachers.”

The “execrable Conventicle Act” was levelled against Dissenters from the Church of England; the Act of Toleration was passed for the relief of such Dissenters; and Wesley, by availing himself of the provisions of that act, ipso facto, conceded the point that the Methodists were Dissenters.

He still, however, persisted in asserting that the Methodists were members of the Church of England; and this involved both him and them in further difficulties. In some instances, the magistrates remarked: “You profess yourselves to be members of the Church of England; therefore, your licences are worthless; nor can you, as members of the Church, receive any benefit from the Act of Toleration.” This was a subtle distinction; and Wesley saw that the Methodists must either profess themselves Dissenters, or be subjected to an indefinite amount of trouble. He was unwilling to alter their relation to the Established Church; and yet he wished them to be saved from this embarrassment. Hence the following, addressed to a member of parliament.[601]

“DEAR SIR,--Last month, a few poor people met together in Somersetshire, to pray, and to praise God, in a friend’s house; there was no preaching at all. Two neighbouring justices fined the man of the house £20. I suppose, he was not worth twenty shillings. Upon this, his household goods were distrained, and sold to pay the fine. He appealed 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 upon them.’

“Last Sunday, when one of our preachers was beginning to speak to a quiet congregation, a neighbouring justice sent a constable to seize him, though he was licensed; and would not release him till he had paid £20, telling him his licence 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! If this is not oppression, what is? Where then is English liberty? the liberty of Christians, yea, of every rational creature? who, as such, has a right to worship God according to his own conscience. But, waiving the question of right and wrong, what prudence is there in oppressing such a body of loyal subjects? If these good magistrates could drive them, not only out of Somersetshire, but out of England, who would be gainers thereby? Not his majesty, whom we honour and love; not his ministers, whom we love and serve for his sake. Do they wish to throw away so many thousand friends, who are now bound to them by stronger ties than that of interest? If you will speak a word to Mr. Pitt on that head, you will oblige yours, etc.

“JOHN WESLEY.”

About the same time, Wesley wrote as follows to a bishop.[602]

“MY LORD,--I am a dying man, having already one foot in the grave. Humanly speaking, I cannot long creep upon the earth, being now nearer ninety than eighty years of age. But I cannot die in peace, before I have discharged this office of Christian love to your lordship. I write without ceremony, as neither hoping nor fearing anything from your lordship, or any man living. And I ask, in the name and presence of Him, to whom both you and I are shortly to give an account, why do you trouble those that are quiet in the land; those that fear God and work righteousness? Does your lordship know what the Methodists are? That many thousands of them are zealous members of the Church of England; and strongly attached, not only to his majesty, but to his present ministry? Why should your lordship, setting religion out of the question, throw away such a body of respectable friends? Is it for their religious sentiments? Alas, my lord, is this a time to persecute any man for conscience sake? I beseech you, my lord, do as you would be done to. You are a man of sense; you are a man of learning; nay, I verily believe, (what is of infinitely more value,) you are a man of piety. Then think, and let think. I pray God to bless you with the choicest of His blessings.

“I am, my lord, etc.,

“JOHN WESLEY.”[603]

Is it surprising, that the Methodists wished to separate from the Church of England, and that Wesley was led, in fact driven, to take the dissenting steps he did? And yet, to the very last, we find him still adhering to the church of his early choice. Already the Methodists had begun to have service in church hours; but this was far from having his warm approval. Only two days after his consultation with Mr. Clulow, he went to Dorking, where he wrote:

“The congregation was, as usual, large and serious. But there is no increase in the society. So that we have profited nothing by having our service in the church hours, which some imagined would have done wonders. I do not know that it has done more good anywhere in England; in Scotland I believe it has.”

If possible, Wesley was more popular than ever. He writes:

“November 4--The congregation at the new chapel” [City Road] “was far larger than usual; and the number of communicants was so great, that I was obliged to consecrate thrice.” “November 9--A friend offering to bear my expenses, I set out to Nottingham, where I preached a charity sermon for the infirmary, which was the design of my coming. This is not a county infirmary, but is open to all England; yea, to all the world; and everything about it is so neat, so convenient, and so well ordered, that I have seen none like it in the three kingdoms.”[604] “November 25--I preached two charity sermons at West Street, in behalf of our poor children.” “December 16--After preaching at Spitalfields, I hastened to St. John’s, Clerkenwell, and preached a charity sermon for the Finsbury dispensary; as I would gladly countenance every institution of the kind.”

All this was extra work; for Wesley’s chief employment, at the end of every year, was preaching to the London Methodists, and meeting the London classes. Strange to say, the latter was to Wesley an irksome task. Hence he writes:

“1787, November 19--I began the unpleasing work of visiting the classes. I still continue to do this in London and Bristol, as well as in Cork and Dublin. With the other societies, their respective assistants supply my lack of service.”

There were also other things, far from pleasant, requiring his attention. A Laodicean spirit had crept in among the London Methodists, and, in strong terms, he had to warn them of their sin and danger. They were also £300 in debt, and he found it necessary to devise means to make the income equal to the expenditure. His preachers also, and his household, vexed him. He writes:

“1787. Sunday, December 9--I went down at half-hour past five, but found no preacher in the chapel, though we had three or four in the house; so I preached myself. Afterwards, inquiring why none of my family attended the morning preaching, they said it was because they sat up too late. I resolved to put a stop to this; and, therefore, ordered, that (1) every one under my roof should go to bed at nine; that (2) every one might attend the morning preaching; and so they have done ever since.”

Amid all this labour and annoyance, it is amusing to find this venerable man, in the eighty-fifth year of his age, visiting what then answered to the Madame Tussaud’s exhibition of 1871, and evincing a curiosity and a keenness of observation not often equalled by the visitors of the present time. Hence the following.

“December 10--I was desired to see the celebrated waxwork at the museum in Spring Gardens. It exhibits most of the crowned heads in Europe, and shows their characters in their countenance. Sense and majesty appear in the king of Spain; dulness and sottishness in the king of France; infernal subtlety in the late king of Prussia; (as well as in the skeleton Voltaire;) calmness and humanity in the emperor, and king of Portugal; exquisite stupidity in the prince of Orange; and amazing coarseness, with everything that is unamiable, in czarina.

With the exception of contributing to the Arminian Magazine, Wesley’s literary life was ended. He revised former publications, as, for instance, his Notes on the New Testament; and he occasionally published an extract from some other author; but all the original productions of his mind and pen were now published in the magazine. During this present year, he committed to the press a new pocket hymn-book, 24mo, 240 pages; but the work was compiled, not written, and was intended as a substitute for the volume issued in 1785. He also published “Conjectures concerning the Nature of Future Happiness. Translated from the French of Monsieur Bonnet, of Geneva:” 12mo, 12 pages,--a remarkable tract, little known, but full of thought.[605] The following is Wesley’s address “To the Reader.” “Dublin, April 7, 1787. I am happy in communicating to men of sense in this kingdom, and at a very low price, one of the most sensible tracts I ever read.--JOHN WESLEY.”

The magazine, as usual, contains six original sermons by Wesley, several of them among the most able and interesting that he ever wrote. That on Temptation is marked by great discrimination and beauty. The one on Dress fearlessly denounces what was then, and still is, a fearfully prevailing evil. Having laid down the principles, that “slovenliness is no part of religion”; and that “there may undoubtedly be a moderate difference of apparel, between persons of different stations”; he proceeds to show, that the natural effects of “adorning ourselves with gold, or pearls, or costly array,” are pride, vanity, anger, and lust; and concludes with one of his most withering addresses to the Methodists then living, and which the Methodists of the present day would do well to ponder.

“Have not many of you grown finer as fast as you have grown richer? As you increased in substance, have you not increased in dress? Witness the profusion of ribbons, gauze, or linen about your heads! What have you profited then by bearing the reproach of Christ? by being called Methodists? Are you not as fashionably dressed as others of your rank that are no Methodists? Do you ask, ‘But may we not as well buy fashionable things as unfashionable?’ I answer, Not if they give you a bold, immodest look, as those huge hats, bonnets, headdresses do. And not, if they cost more. ‘But I can afford it.’ Oh, lay aside for ever that idle nonsensical word! No Christian can afford to waste any part of the substance which God has entrusted him with. How can it be, that, after so many warnings, you persist in the same folly? Is it not hence? There are among you some that neither profit themselves by all they hear, nor are willing that others should; and these, if any of you are almost persuaded to dress as Christians, reason, and rally, and laugh you out of it. O ye pretty triflers, I entreat you not to do the devil’s work any longer. Whatever ye do yourselves, do not harden the hearts of others. And you, that are of a better mind, avoid these tempters with all possible care. You answer, universal custom is against me. Not only the profane, but the religious world, run violently the other way. Look into, I do not say the theatres, but the churches, nay, and the meetings of every denomination (except a few old fashioned quakers, or the people called Moravians); look into the congregations, in London or elsewhere, of those that are styled gospel ministers; look into Northampton chapel, yea, into the Tabernacle, or the chapel in Tottenham Court Road; nay, look into the chapel in West Street, or that in the City Road; look at the very people that sit under the pulpit, or by the side of it,--and are not those that can afford it (I can hardly refrain from doing them the honour of naming their names) as richly, as fashionably adorned, as those of the same rank in other places? This is a melancholy truth. I am ashamed of it; but I know not how to help it. I call heaven and earth to witness this day, that it is not my fault. The trumpet has not given an uncertain sound, for near fifty years last past. O God! Thou knowest I have borne a clear and faithful testimony. In print, in preaching, in meeting the society, I have not shunned to declare the whole counsel of God. I am, therefore, clear of the blood of those that will not hear. It lies upon their own heads. And, yet, I warn you once more, in the name, and in the presence of God, that the number of those that rebel against God is no excuse for their rebellion. He hath expressly told us, Thou shalt not follow the multitude to do evil. I conjure you, all who have any regard for me, show me, before I go hence, that I have not laboured, even in this respect, in vain, for near half a century. Let me see, before I die, a Methodist congregation full as plainly dressed as a quaker congregation. Only be more consistent with yourselves. Let your dress be cheap as well as plain; otherwise, you do but trifle with God and me, and your own souls. I pray, let there be no costly silks among you, how grave soever they may be. Let there be no quaker linen, proverbially so called, for their exquisite fineness; no Brussels lace; no elephantine hats or bonnets, those scandals of female modesty. Be all of a piece, dressed, from head to foot, as persons professing godliness; professing to do everything small and great, with the single view of pleasing God.”

Wesley’s sermon on the Lord’s Supper was written in 1732, and has been already noticed. To the sentiments then avowed, he still adhered.

That on the More Excellent Way is characteristic of himself; and re-enforces his views on early rising, on the manner of transacting business, on food, conversation, amusements, and money. One or two extracts may be given.

“Diversions are of various kinds. Some are almost peculiar to men, as the sports of the field,--hunting, shooting, fishing. Others are indifferently used by persons of both sexes,--as races, masquerades, plays, assemblies, balls, cards, dancing and music; to which may be added, the reading of plays, novels, romances, newspapers, and fashionable poetry. Some diversions, which were formerly in great request, are now fallen into disrepute. The nobility and gentry, (in England at least,) seem totally to disregard the once fashionable diversion of hawking; and the vulgar themselves are no longer diverted by men hacking and hewing each other in pieces at broad sword. The noble game of quarter staff, likewise, is now exercised by very few. Yea, cudgelling has lost its humour, even in Wales itself. Bear baiting is now very seldom seen, and bull baiting not very often. And it seems cock fighting would totally cease in England, were it not for two or three right honourable patrons. It is not needful to say anything more of these foul ‘remains of Gothic barbarity,’ than that they are a reproach, not only to all religion, but even to human nature. One would not pass so severe a censure on the sports of the field. Let those, who have nothing better to do, still run foxes and hares out of breath. Neither need much be said about horse races, till some man of sense will undertake to defend them. It seems a great deal more may be said in defence of seeing a serious tragedy. I could not do it with a clear conscience, at least, not in an English theatre, the sink of all profaneness and debauchery; but possibly others can. I cannot say quite so much for balls, or assemblies; which are more reputable than masquerades, but must be allowed, by all impartial persons, to have exactly the same tendency. So undoubtedly have all public dancings. Of playing at cards, I say the same as seeing of plays. I could not do it with a clear conscience. But I am not obliged to pass any sentence on those that are otherwise minded. I leave them to their own Master; to Him let them stand or fall.

“But supposing these, as well as the reading of plays, novels, newspapers, and the like, to be quite innocent diversions, yet are there not more excellent ways of diverting themselves, for those that love or fear God? Would men of fortune divert themselves in the open air? They may do it, by cultivating and improving their lands, by planting their grounds, by laying out, carrying on, and perfecting their gardens and orchards. At other times, they may visit and converse with the most serious and sensible of their neighbours; or they may visit the sick, the poor, the widows, and fatherless in their afflictions. Do they desire to divert themselves in the house? They may read useful history, pious and elegant poetry, or several branches of natural philosophy. If you have time, you may divert yourselves by music, and perhaps by philosophical experiments. But, above all, when you have once learned the use of prayer, you will find, that this will fill every space of life, be interfused with all your employments, and, wherever you are, whatever you do, embrace you on every side. Then you will be able to say boldly:

‘With me no melancholy void, No moment lingers unemployed, Or unimproved below; My weariness of life is gone, Who live to serve my God alone, And only Jesus know.’”

On the subject of money, Wesley’s “More Excellent Way,” to the worldly minded, is equally startling, but one which he himself, for fifty years, invariably adopted.

“If you have a family, seriously consider, before God, how much each member of it wants, in order to have what is needful for life and godliness. And, in general, do not allow them less, nor much more than you allow yourself. This being done, fix your purpose, to gain no more. I charge you, in the name of God, do not increase your substance! As it comes daily or yearly, so let it go: otherwise you lay up treasures upon earth; and this our Lord as flatly forbids, as murder and adultery. By doing it, therefore, you would treasure up to yourselves wrath against the day of wrath, and revelation of the righteous judgment of God. But suppose it were not forbidden, how can you, on principles of reason, spend your money in a way, which God may possibly forgive, instead of spending it in a manner which He will certainly reward? You will have no reward in heaven, for what you lay up: you will, for what you lay out. Every pound you put into the earthly bank is sunk; it brings no interest above. But every pound you give to the poor is put into the bank of heaven; and it will bring glorious interest; yea, and such as will be accumulating to all eternity.”

This was plain speaking; but who will undertake to gainsay it?

The sermon on Christian Courtesy is full of the wisdom of an aged, and widely experienced, saint; while that on Former Times Better than These is equally remarkable, and well worth reading.

The Arminian Magazine for 1787 is enriched, as usual, with letters, poetry, biography, apparition anecdotes, and choice extracts from other writers; but, besides these, there are a few other productions from Wesley’s pen, as his able article “On Allegorical Writings in general, and especially the Parables of our Lord”; and his weighty “Thoughts upon Methodism.” We can only afford space for an extract from the latter. He writes:

“I am not afraid, that the people called Methodists should ever cease to exist either in Europe or America. But I am afraid, lest they should only exist as a dead sect, having the form of religion without the power. And this undoubtedly will be the case, unless they hold fast both the doctrine, spirit, and discipline with which they first set out.”

After describing the rise of Methodism, he proceeds:

“From this short sketch of Methodism, any man of understanding may easily discern, that it is only plain, scriptural religion, guarded by a few prudential regulations. The essence of it is holiness of heart and life; the circumstantials all point to this. And as long as they are joined together in the people called Methodists, no weapon formed against them shall prosper. But, if even the circumstantial parts are despised, the essential will soon be lost. And if ever the essential parts should evaporate, what remains will be dung and dross.

“It nearly concerns us to see how the case stands with us at present. I fear, wherever riches have increased (exceeding few are the exceptions) the essence of religion, the mind that was in Christ, has decreased in the same proportion. Therefore, I do not see how it is possible, in the nature of things, for any revival of true religion to continue long. For religion must necessarily produce both industry and frugality; and these cannot but produce riches. But as riches increase, so will pride, anger, and love of the world in all its branches.

“How then is it possible that Methodism, that is, the religion of the heart, though it flourishes now as a green bay tree, should continue in this state? For the Methodists in every place grow diligent and frugal; consequently, they increase in goods. Hence, they proportionably increase in pride, in the desire of the flesh, the desire of the eyes, and the pride of life. So, although the form of religion remains, the spirit is swiftly vanishing away.

“Is there no way to prevent this? this continual declension of pure religion? We ought not to forbid people to be diligent and frugal; we must exhort all Christians, to gain all they can, and to save all they can: that is, in effect, to grow rich! What way then, I ask again, can we take, that our money may not sink us to the nethermost hell? There is one way, and there is no other under heaven. If those who gain all they can, and save all they can, will likewise give all they can, then the more they gain, the more they will grow in grace, and the more treasure they will lay up in heaven.”

Wesley knew not how to flatter. However painful to himself or to others, when he deemed it needful, he never tried to conceal his thoughts. The above was not likely to win him the applause of prosperous and rich Methodists; but that to him was a matter of indifference. His great anxiety was to perpetuate Methodism,--not merely Methodists.

FOOTNOTES:

[564] Percival was one of the itinerant preachers at Newcastle on Tyne.

[565] Methodist Magazine, 1834, p. 674.

[566] Bardsley’s colleagues in Colne circuit.

[567] Manuscript letter in British Museum.

[568] Dr. Harmer had recently published vols. iii. and iv. of his “Observations on various Passages of Scripture.”

[569] Black’s Memoirs, p. 185.

[570] Memoirs of Burgess.

[571] Life of Henry Moore, p. 271.

[572] Ibid. p. 272.

[573] Manuscript journal.

[574] In his “Short Hymns on Select Passages of the Holy Scriptures,” published in 1762, Charles Wesley wrote, concerning the poor itinerants:

“Raised from the people’s lowest lees, Guard, Lord, Thy preaching witnesses, Nor let their pride the honour claim Of sealing covenants in Thy name: Rather than suffer them to dare Usurp the priestly character, Save from the arrogant offence, And snatch them uncorrupted hence.”

(Hymn on Numbers xvi. 10.) “Wesley Poetry,” vol. ix., p. 79.

[575] Manuscript letter.

[576] Methodist Magazine, 1788, p. 486. It is only fair to add that all was not sunshine in America. At the conference of 1784, the American preachers had recorded a declaration that, “during the life of Mr. Wesley they were ready to obey his commands in matters belonging to church government”; but, in 1787, and thenceforward, this declaration was omitted from their printed minutes. Why? Because Wesley, without consulting them, had changed the time and place of holding their conference, and had appointed Richard Whatcoat to be co-superintendent with Francis Asbury.--(Etheridge’s Life of Coke, p. 173.) Dr. Coke was present, and, in a letter printed four years afterwards, pronounced this an “excommunication” of Wesley, and declared that, in his opinion, it hastened Wesley’s death; for, “from the time he was informed of it, he began to hang down his head, and to think he had lived long enough.”--(“Impartial Statement of the known Inconsistencies of Rev. Dr. Coke.” By William Hammet: 1792.) We gravely doubt the correctness of Dr. Coke’s opinion.

[577] Wesley Banner, 1850, p. 114.

[578] Methodist Magazine, 1846, p. 562.

[579] Ibid.

[580] Ibid. p. 563.

[581] Methodist Magazine, 1836, p. 286. The Rev. David Simpson, also, is said to have commenced Sunday-schools, in Macclesfield, as early as the year 1778.--(Evangelical Magazine, 1842, p. 84.)

[582] Methodist Magazine, 1805, p. 1.

[583] Manuscript letter.

[584] Methodist Magazine, 1788, p. 490.

[585] Smith’s History of Methodism.

[586] Drew’s Life of Coke.

[587] Reynolds’s “Anecdotes of Wesley,” p. 25.

[588] Life of Clarke, vol. i., p. 259.

[589] Wesley’s Works, vol. xiii., p. 80.

[590] Black’s Memoirs, p. 200.

[591] Crowther’s manuscript autobiography.

[592] Ibid.

[593] Wesley’s Works, vol. xiii., p. 6.

[594] Wesleyan Times, Sept. 28, 1868.

[595] Clarkson’s “Abolition of the Slave Trade,” vol. i., p. 447.

[596] Methodist Magazine, 1827, p. 391.

[597] Entwisle’s Memoir, p. 36.

[598] Wesleyan Times, June 19, 1849.

[599] “Wesley the Worthy,” by Dr. Dobbin, p. 91.

[600] Large Minutes, 1770.

[601] Henry Moore says this letter was written in the autumn of 1790; and that, when the lawyer, at the head of the persecution, boasted that he would drive Methodism out of Somersetshire, Wesley quietly remarked, “Yes, when he can drive God out of it.”--(Life of Wesley, vol. ii., p. 383.)

[602] This letter is without date. Henry Moore says it was written about 1790. (Wesley’s Life, vol. ii., p. 383.)

[603] Atmore’s “History of Persecution,” p. 420.

[604] The infirmary was built in 1781, on land partly given by the Duke of Newcastle, and partly by the corporation. During the first thirty years of its existence, it afforded assistance to 33,926 persons.

[605] Its republication would enrich the pages of the Methodist Magazine of the present day. One conjecture is, that, after the resurrection, “our eyes may unite in themselves the qualities of microscopes and telescopes, and accommodate themselves exactly to all distances.”

1788. Age 85

Wesley had published, in the ten volumes of his Arminian Magazine already issued, forty-two original sermons by himself; and he now ascertained, that a clergyman, in the west of England, intended to reprint them in a separate form. Wesley had been frequently solicited to do this himself; but had as often answered, “I leave this for my executors.” Now, to prevent piracy, he determined to be his own republisher; and issued these invaluable discourses, with a few others, in four volumes, 12mo; to which he prefixed a preface, from which the following characteristic extract is taken.

“Is there need to apologise to sensible persons for the plainness of my style? A gentleman, whom I much love and respect, lately informed me, with much tenderness and courtesy, that men of candour made great allowance for the decay of my faculties; and did not expect me to write now, either with regard to sentiment or language, as I did thirty or forty years ago. Perhaps they are decayed; though I am not conscious of it. But is not this a fit occasion to explain myself concerning the style which I use from choice, not necessity? I could even now write as floridly and rhetorically as even the admired Dr. B----; but I dare not; because I seek the honour that cometh from God only. What is the praise of man to me, that have one foot in the grave, and am stepping into the land whence I shall not return? Therefore, I dare no more write in a fine style than wear a fine coat. But were it otherwise, had I time to spare, I should still write just as I do. I should purposely decline, what many admire, a highly ornamental style. I cannot admire French oratory; I despise it from my heart. Let those that please be in raptures at the pretty, elegant sentences of Massillon or Bourdaloue; but give me the plain nervous style of Dr. South, Dr. Bates, or Mr. John Howe; and, for elegance, show me any French writer who exceeds Dean Young, or Mr. Seed. Let who will admire the French frippery, I am still for plain sound English.

“I think a preacher or writer of sermons has lost his way, when he imitates any of the French orators; even the most famous of them; even Massillon or Bourdaloue. Only let his language be plain, proper, and clear; and it is enough. God Himself has told us how to speak, both as to the matter and manner: ‘If any man speak’ in the name of God, ‘let him speak as the oracles of God’; and if he would imitate any part of these above the rest, let it be the First Epistle of St. John. This is the style, the most excellent style, for every gospel preacher. And let him aim at no more ornament than he finds in that sentence, which is the sum of the whole gospel, ‘We love Him, because He first loved us.’”

Wesley’s journal for the first two months of 1788 is lost; but existing letters show, that the time was spent in London. The following have not hitherto been published; and, though brief, refer to two subjects of the highest interest,--Sunday-schools and cottage prayer-meetings. The first was addressed to Duncan Wright, who was now at Bolton; the second to William Simpson, at Stockton upon Tees.

“LONDON, January 9, 1788.

“DEAR DUNCAN,--You send me a comfortable account of the work of God in your circuit. I cannot doubt but a blessing redounds to you all for the sake of the poor children. I verily think, these Sunday-schools are one of the noblest specimens of charity, which have been set on foot in England since the time of William the Conqueror.

“If Michael Fenwick has a mind to go to Dumfries and assist Robert Dall, you may give him three guineas, which he must husband well. He may write to me from thence.

“I am, dear Duncan, your affectionate friend and brother,

“JOHN WESLEY.”

“LONDON, January 18, 1788.

“DEAR BILLY,--You did exceeding well to enlarge the number of prayer-meetings, and to fix them in serious courts. I do not know that any means of grace whatever has been more owned of God than this.

“It is not now, but at the time of conference, that children are received into Kingswood school.

“I am glad sister Moor has not forgotten me. I hope sister Middleton also thinks of me sometimes. You are welcome to the four volumes of sermons.

“I am, dear Billy, your affectionate friend and brother,

“JOHN WESLEY.”

Charles Wesley was now dying. Long, loving, and faithful had been the friendship between the two brothers. Their opinions had often differed; but their affection had never failed. Their most serious difference had been on the subject of separation from the Church of England, ordinations, and the administration of the sacraments; but, even on these matters, Charles, while writing strongly, never wrote unbrotherly. His last letter, in our possession, on these disputed topics, is as follows.

“April 9, 1787.

“DEAR BROTHER,--I served West Street chapel on Friday and Sunday. Next Saturday, I propose to sleep in your bed. Stand to your own proposal: ‘Let us agree to differ.’ I leave America and Scotland to your latest thoughts and recognitions; only observing now, that you are exactly right. Keep your authority while you live; and, after your death, detur digniori, or rather, dignioribus. You cannot settle the succession: you cannot divine how God will settle it. Have the people of ---- given you leave to die, E. A. P. J.?[606]

“I am, etc., “C. WESLEY.”[607]

It would almost seem from this, that Charles was disposed to abandon his objections to the ordinations for America and Scotland; but, be that as it may, we have here some of his last thoughts respecting the Methodists. He evidently believed that, after his brother’s death, they would exist as a separated people, and he wished them to be governed by those of themselves who were worthiest.

Wesley loved his brother, and on February 18, 1788, addressed to him the following laconic note.

“DEAR BROTHER,--You must go out every day, or die. Do not die to save charges. You certainly need not want anything as long as I live.

“JOHN WESLEY.”[608]

Ten days after this, Wesley left London, for his long northern journey, saying: “If I see it again, well; if not, I pray God to raise up others, that will be more faithful and more successful in His work! I find, by an increase of years, (1) Less activity; I walk slower, particularly up hill: (2) My memory is not so quick: (3) I cannot read so well by candlelight. But, I bless God, that all my other powers of body and mind remain just what they were.”

A month later, Wesley’s brother had entered into rest. They had parted, not to meet again till they met in heaven. Wesley, however, thought that his brother might recover. Hence the following, written on March 2.

“DEAR BROTHER,--Many inquire after you, and express much affection, and desire of seeing you. In good time! You are first suffering the will of God. Afterwards, He has a little more for you to do: that is, provided you now take up your cross, (for that it frequently must be,) and go out, at least, an hour in a day. I would not blame you, if it were two or three. Never mind expense. I can make that up. You shall not die to save charges. Peace be with all your spirits!

“JOHN WESLEY.”[609]

Three days later he wrote again.

“March 5, 1788.

“DEAR BROTHER,--I hope you keep to your rule, of going out every day, although it may sometimes be a cross. Keep to this but one month, and I am persuaded you will be as well as you were at this time twelve-month. Adieu!

“JOHN WESLEY.”[610]

Here, with one exception, epistolary correspondence between the two brothers ceased. Charles was too feeble to continue it, and his daughter became his substitute. In reply to one of her letters, Wesley wrote as follows.

“BRISTOL, March 7, 1788.

“MY DEAR SALLY,--When my appetite was entirely gone, so that all I could take at dinner was a roasted turnip, it was restored in a few days, by riding out daily, after taking ten drops of elixir of vitriol in a glass of water. It is highly probable, this would have the same effect in my brother’s case. But, in the mean time, I wish he would see Dr. Whitehead. I am persuaded there is not such another physician in England; although, to confound human wisdom, he does not know how to cure his own wife.

“He must lie in bed as little as possible in the daytime; otherwise it will hinder his sleeping at night.

“Now, Sally, tell your brothers from me, that their tenderly respectful behaviour to their father, (even to asking his pardon, if in anything they have offended him,) will be the best cordial for him under heaven. I know not but they may save his life thereby. To know nothing will be wanting, on your part, gives great satisfaction to, my dear Sally,

“Yours very affectionately,

“JOHN WESLEY.”[611]

To Samuel Bradburn, now stationed in London, Wesley addressed the following hitherto unpublished letter.

“BRISTOL, March 13, 1788.

“DEAR SAMMY,--With regard to my brother, I advise you: (1) Whether he will or no, (at least, if not done already,) carry Dr. Whitehead to him. (2) If he cannot go out, and yet must have exercise or die, persuade him to use ---- twice or thrice a day, and procure one for him. (3) I earnestly advise him to be electrified; not shocked, but only filled with electric fire. (4) Inquire if he has made his will, though I think it scarcely possible he should have delayed it.

“The tunes, which brother Rhodes left with you, should be immediately printed in the cheap form. Kind love to Sophy.

“I am, dear Sammy, your affectionate friend and brother,

“J. WESLEY.”

Four days later, Wesley wrote his last letter to his brother.

“BRISTOL, March 17, 1788.

“DEAR BROTHER,--I am just setting out on my northern journey, but must snatch time to write two or three lines. I stand and admire the wise and gracious dispensations of Divine providence! Never was there before so loud a call to all that are under your roof. If they have not hitherto sufficiently regarded either you, or the God of their fathers, what is more calculated to convince them, than to see you so long hovering upon the borders of the grave? And, I verily believe, if they receive the admonition, God will raise you up again. I know you have the sentence of death in yourself: so had I more than twelve years ago. I know nature is utterly exhausted: but is not nature subject to His word? I do not depend upon physicians, but upon Him that raiseth the dead. Only let your whole family stir themselves up, and be instant in prayer; then I have only to say to each, ‘If thou canst believe, thou shalt see the glory of God!’ Be strong in the Lord, and in the power of His might. Adieu!

“JOHN WESLEY.”[612]

Another letter must be inserted, written three days after the above, to his niece, Miss Wesley.

“WORCESTER, March 20, 1788.

“MY DEAR SALLY,--Mr. Whitefield had, for a considerable time, thrown up all the food he took. I advised him to slit a large onion across the grain, and bind it warm on the pit of his stomach. He vomited no more. Pray apply this to my brother’s stomach, the next time he eats.

“One in Yorkshire, who was dying for want of food, as she threw up all she took, was saved by the following means: Boil crusts of white bread to the consistence of a jelly; add a few drops of lemon juice, and a little loaf sugar; take a spoonful once or twice an hour. By all means, let him try this.

“If neither of these avail, (which I think will not be the case,) remember the lady at Paris, who lived several weeks without swallowing a grain, by applying thin slices of beef to the stomach.

“But, above all, let prayer be made continually; and, probably, he will be stronger after this illness than he has been these ten years. Is anything too hard for God? On Sunday I am to be at Birmingham; on Sunday sennight, at Madeley. My dear Sally, adieu!

“JOHN WESLEY.”[613]

Nine days after this, on March 29, Charles Wesley died. It is a curious incident, that Wesley, at the time, was preaching in Shropshire, and (as was afterwards ascertained) he and his congregation, at the very moment of his brother’s exit, were singing:

“Come let us join our friends above, That have obtained the prize, And, on the eagle wings of love, To joys celestial rise: Let all the saints terrestrial sing, With those to glory gone; For all the servants of our King, In earth and heaven, are one.

One family we dwell in Him, One church, above, beneath, Though now divided by the stream, The narrow stream, of death: One army of the living God, To His command we bow; Part of His host have crossed the flood, And part are crossing now.”[614]

Samuel Bradburn, the assistant in the City Road circuit, immediately dispatched a letter to Wesley, informing him of his brother’s death; but, in consequence of its being misdirected, it failed to reach him till April 4, the day before the burial. Wesley was at Macclesfield, and to get to London in time for the funeral was impossible. Hence the following letter to the bereaved widow.

“MACCLESFIELD, April 4, 1788.

“DEAR SISTER,--Half an hour ago, I received a letter from Mr. Bradburn, informing me of my brother’s death. For eleven or twelve days before, I had not one line concerning him. The last I had was from Charles, which I delayed to answer, expecting every day to receive some further information. We have only now to learn that great lesson, ‘The Lord gave, and the Lord hath taken away; blessed be the name of the Lord!’ If it had been necessary, in order to serve either him or you, I should not have thought much of coming up to London. Indeed, to serve you, or your dear family, in anything that is in my power, will always be a pleasure to, dear sister, your affectionate friend and brother,

“JOHN WESLEY.”[615]

Wesley had no disposition to tell the deep sorrows of his heart; but that he severely felt the departure of his brother, there can be no question. A fortnight afterwards, when at Bolton, he attempted to give out, as his second hymn, the one beginning with the words, “Come, O Thou Traveller unknown”; but when he came to the lines,--

“My company before is gone, And I am left alone with Thee,”--

the bereaved old man sunk beneath emotion which was uncontrollable, burst into a flood of tears, sat down in the pulpit, and hid his face with his hands. The crowded congregation well knew the cause of his speechless excitement; singing ceased; and the chapel became a Bochim. At length, Wesley recovered himself, rose again, and went through a service which was never forgotten by those who were present at it.[616]

Wesley intended to write his brother’s life, and began to collect materials for it; but his other engagements were too numerous to admit of the fulfilment of his purpose. The following is the obituary published in the conference minutes.

“Mr. CHARLES WESLEY, who, after spending fourscore years with much sorrow and pain, quietly retired into Abraham’s bosom. He had no disease; but, after a gradual decay of some months,

‘The weary wheels of life stood still at last.’

His least praise was his talent for poetry; although Dr. Watts did not scruple to say, that that single poem, ‘Wrestling Jacob,’ was worth all the verses he himself had written.”

This is not the place, nor indeed have we room for it, to write a critique on the life and character of this remarkable man. It would be easy to give the opinions of those who knew him,--Whitehead, Moore, Coke, Bradburn, Clarke, and Pawson,--some in favour, and others to the contrary. Suffice it to say, that, had he done nothing more than furnish the Methodists, and the church of Christ generally, with his incomparable hymns, in which so many millions have devoutly worshipped the God of heaven, he would have rendered service to the cause of truth and piety which no language can adequately describe. His “hymns, and psalms, and spiritual songs,” for a hundred and thirty years, have been the metrical liturgy of the people called Methodists, and to them countless multitudes have been indebted for not a few of their richest blessings.

True to his high church principles, Charles Wesley, instead of selecting the burial ground of his brother’s chapel in City Road, desired to be interred in the consecrated churchyard of St. Marylebone. This, to Wesley, was a painful disappointment. “It is a pity,” said he, in a letter to the Rev. Peard Dickenson, “but the remains of my brother had been deposited with mine. Certainly that ground is holy as any in England; and it contains a large quantity of ‘bonny dead.’”[617] So deeply did he feel this, that, seven weeks after his brother’s funeral, he wrote an article, at Dumfries, on the consecration of churches and burial grounds, which he published in his magazine; and in which, after showing, that there is no law of England, or of the English Church, enjoining such a practice, he remarks:

“Neither is it enjoined by the law of God. Where do we find one word, in the New Testament, enjoining any such thing? Neither do I remember any precedent of it in the purest ages of the church. It seems to have entered, and gradually spread itself, with the other innovations and superstitions of the Church of Rome. For this reason, I never wished that any bishop should consecrate any chapel or burial ground of mine. Indeed, I should not dare to suffer it; as I am clearly persuaded the thing is wrong in itself, being not authorised either by any law of God, or by any law of the land. In consequence of which, I conceive, that either the clerk or the sexton may as well consecrate the church, or the churchyard, as the bishop. With regard to the latter, I know not who could answer that plain question: You say, ‘This is consecrated ground, so many feet broad, and so many long’; but pray how deep is it? ‘Deep! what does that signify?’ Oh, a great deal! for if my grave be dug too deep, I may happen to get out of the consecrated ground! And who can tell, what unhappy consequences may follow from this! I take the whole of this practice to be a mere relic of Romish superstition. And I wonder, that any sensible protestant should think it right to countenance it; much more that any reasonable man should plead for the necessity of it! Surely it is high time now, that we should be guided, not by custom, but by Scripture and reason.”[618]

This was a heavy blow at his brother’s prejudice. Wesley himself resolved to be buried in the ground connected with the chapel in the City Road, and he wished his brother to be buried with him. To this Charles objected, because the ground had not been consecrated by a bishop! The objection was foolish; and the burial, in another place, occasioned considerable gossip. John Pawson, in a letter dated April 28, 1788, remarks: “Charles Wesley would not be buried at the new chapel, because it was not consecrated; nor by any of our ministers, but by one of his own choosing. He sent for the parson of the parish where he lived, and said: ‘Sir, whatever the world may have thought of me, I have lived, and I die, in the communion of the Church of England, and I will be buried in the yard of my parish church.’”[619] Wesley well knew that remarks like these were current; and he owed it to his people to publish his thoughts on a subject, which, however insignificant in itself, was not unlikely to be a gossiping gangrene in his societies.

Wesley’s affection for his brother was evinced in the continued kindness exercised towards his brother’s family. According to his own account book, he gave to them, in this the year of their bereavement, at least, two hundred guineas. He also assured his brother’s widow that, as long as he lived, he would help her to the utmost of his power. The two following letters may fitly draw the curtain on Charles Wesley’s death and burial.

“July 25, 1788.

“MY DEAR SISTER,--You know well what a regard I had for Miss Gwynne, before she was Mrs. Wesley. And it has not ceased from that time till now. I am persuaded it never will. Therefore, I will speak without reserve just what comes into my mind. I have sometimes thought you are a little like me. My wife used to tell me, ‘My dear, you are too generous. You don’t know the value of money.’ I could not wholly deny the charge. Possibly, you may sometimes lean to the same extreme. I know you are of a generous spirit. You have an open heart, and an open hand. But may it not sometimes be too open, more so than your circumstances will allow? Is it not an instance of Christian, as well as worldly, prudence, to cut our coat according to our cloth? If your circumstances are a little narrower, should you not contract your expenses too? I need but just give you this hint, which I doubt not you will take kindly from, my dear Sally,

“Your affectionate friend and brother,

“JOHN WESLEY.”[620]

“December 21, 1788.

“MY DEAR SISTER,--It is undoubtedly true, that some silly people, (whether in the society or not I cannot tell,) have frequently talked in that manner, both of my brother and me. They have said, that we were well paid for our labours. And, indeed, so we were, but not by man. Yet, this is no more than we were to expect, especially from busybodies in other men’s matters. And it is no more possible to restrain their tongues, than it is to bind up the wind. But it is sufficient for us, that our own conscience condemned us not; and that our record is with the Most High.

“What has concerned me more than this idle slander is a trial of another kind. I supposed, when John Atlay left me, that he had left me one or two hundred pounds beforehand. On the contrary, I am one or two hundred pounds behindhand, and shall not recover myself till after Christmas. Some of the first moneys I receive, I shall set apart for you; and in everything that is in my power, you may depend upon the willing assistance of,

“Dear Sally, your affectionate friend and brother,

“JOHN WESLEY.”[621]

We must now return to Wesley’s journal. On the last day in February, he left London, for Bath and Bristol. The mayor of Bristol invited him to preach in the civic church, which invitation he accepted. His worship and most of the aldermen were present; and Wesley, fearing no man’s frown, and courting no man’s favour, took for his text the fearful narrative of the rich man and Lazarus; and then dined, with the rich men, at the rich man’s table, in the mansion house. The most remarkable incident, however, occurred in his own chapel on Thursday evening, the 6th of March. At that time, one of the great questions of the day was the subject of slavery; and Wesley had announced his intention to preach on it. The chapel, in consequence, was densely crowded, with both rich and poor. Wesley selected as his text, “God shall enlarge Japheth: and he shall dwell in the tents of Shem: and Canaan shall be his servant.” The rest we give in the words of Wesley himself. He writes:

“About the middle of the discourse, while there was on every side attention still as night, a vehement noise arose, none could tell why, and shot like lightning through the congregation. The terror and confusion were inexpressible. You might have imagined it was a city taken by storm. The people rushed upon each other with the utmost violence; the benches were broken in pieces; and nine tenths of the congregation appeared to be struck with the same panic. In about six minutes, the storm ceased, almost as suddenly as it rose; and, all being calm, I went on without the least interruption. It was the strangest incident of the kind I ever remember; and, I believe, none can account for it, without supposing some præternatural influence. Satan fought, lest his kingdom should be delivered up. We set the next day apart as a day of fasting and prayer, that God would remember those poor outcasts of men,” [the slaves,] “and make a way for them to escape, and break their chains asunder.”

The sceptic will sneer at Wesley’s solution; but, before he does so, he ought himself to supply a better. Opinions respecting this mysterious commotion will be different; but all parties will unite in admiring Wesley’s sympathy with the suffering slave. Wesley was the first Englishman who appointed a fast day to pray that slavery might cease.

On the 17th of March, Wesley set out on his journey to the north. Everywhere he had enormous congregations; and frequently was obliged, in wintry weather, to preach in the open air. Mrs. Fletcher, at Madeley, wrote: “I could not but discern a great change in him. His soul seems far more sunk into God, and such an unction attends his word, that each sermon was indeed spirit and life.”[622]

Exactly eight weeks were occupied in reaching the Scottish border; and, during this interval, Wesley preached more than eighty sermons, in fifty-seven different towns and villages. In seven instances, all in Yorkshire, he preached in churches. The crowds were greater than ever; and, almost in every place he visited, he found the work of God progressing.

On the 13th of May, Wesley visited Dumfries, where he had stationed Robert Dall, at the conference of 1787. Dumfries was without a chapel, and without a society; but Mr. Dall had just the sort of energy which such a place required; and Wesley knew it. The following letters to his home missionary have not before been published.

“LONDON, December 1, 1787.

“DEAR ROBERT,--You have reason to praise God, who has prospered you, and given you to see the fruit of your labours. Our all dispensing God has called us to preach the plain gospel. I am glad your hands are strengthened in corresponding with the brethren. I will desire any to change with you when you see it best, and, if I live till spring, please God, I will visit you at Dumfries.

“I am, with love to sister Dall, your affectionate friend and brother,

“JOHN WESLEY.”

“LONDON, February 11, 1788.

“DEAR ROBERT,--I allow you to build at Dumfries, providing any one will lend a hundred guineas on interest

“I hope to see you, God willing, in May,

“I am, etc.,

“JOHN WESLEY.”

Robert Dall was one of Wesley’s favourites, and so was his Christian wife, to whom, said Wesley, in another unpublished letter now before us, “God has given both sense and grace.” This godly couple set all their energies to work; and, by begging of their friends in all parts of the United Kingdom, succeeded, in three months, in building the unique chapel which Wesley describes below. The effort was regarded as gigantic; and Wesley’s visit was a sort of triumphant top stone to the whole affair. “Such,” writes Mrs. Gordon Playdell to Mr. Dall, “such was the general prejudice against Mr. Wesley, that I really feared his coming would end your hopeful prosperity; but God has disappointed all my fears, and outdone all my hopes. The popularity, which met him here, was marvellous. The turn in his favour was such as none but God could have brought about. You have been all along respected, and the esteem for you grows more and more. Your pious, unwearied attentions to the poor criminals have increased the general regard for you, and your sermons in the jail been much approved.”[623] “Mr. Wesley,” wrote Charles Atmore, “was much pleased with Dumfries and you. He has given you a place in his journal, and what you have done at Dumfries will be a memorial of you to all generations.”

We could quote a large number of other letters relative to the same subject; but the above is a sufficient preface to the following racy extract from Wesley’s journal.

“May 13--To-day, we went through lovely roads to Dumfries. Robert Dall soon found me out. He has behaved exceeding well, and done much good here: but he is a bold man; he has begun building a preaching house, larger than any in Scotland, except those in Glasgow and Edinburgh! In the evening, I preached abroad in a convenient street, on one side of the town. Rich and poor attended from every quarter, of whatever denomination; and every one seemed to hear for life. Surely the Scots are the best hearers in Europe! At five, next morning, I was importuned to preach in the preaching house; but such an one I never saw before. It had no windows at all: so that, although the sun shone bright, we could see nothing without candles.”

Wesley’s next halting place was Glasgow. It had been widely reported, by some of the Scottish ministers, that he was about to publish a new edition of the Bible, and to leave out part of the Epistle to the Romans, St. John’s Apocalypse, and other portions of the inspired writings;[624] but, notwithstanding this, says Charles Atmore, in the letter before quoted, “he was far better received in Glasgow than ever.”

Here he spent three days; preached six sermons; gave an account concerning the rise and progress of Methodism; and ordained John Barber.[625]

Speaking of the Glasgow chapel, Wesley writes: “It will contain about as many as the chapel at Bath. But oh the difference! It has the pulpit on one side; and has exactly the look of a presbyterian meeting-house. It is the very sister of our house at Brentford. Perhaps an omen of what will be when I am gone.”

In his address on Methodism, which was delivered to the congregation, he remarked:

“There is no other religious society under heaven, which requires nothing of men in order to their admission into it, but a desire to save their souls. Look all around you, you cannot be admitted into the church, or society of the presbyterians, anabaptists, quakers, or any others, unless you hold the same opinions with them, and adhere to the same mode of worship. The Methodists alone do not insist on your holding this or that opinion; but they think and let think. Neither do they impose any particular mode of worship; but you may continue to worship in your former manner, be it what it may. Now, I do not know any other religious society, either ancient or modern, wherein such liberty of conscience is now allowed, or has been allowed, since the age of the apostles. Here is our glorying; and a glorying peculiar to us. What society shares it with us?”

From Glasgow, Wesley went to Edinburgh, where he wrote: “I still find a frankness and openness in the people of Edinburgh, which I find in few other parts of the kingdom. I spent two days among them with much satisfaction; and I was not at all disappointed, in finding no such increase, either in the congregation or the society, as many expected from their leaving the kirk.”

Wesley here recognises the Edinburgh Methodists as a separated people, in other words, a church; but adroitly intimates, that the result was not equal to what many of his friends had ventured to expect. How stands the case? In 1766, when the numbers were first given, Edinburgh circuit had 165 members of society, who, in the next four years, dwindled to 62. Then the circuit rallied, and, in four years more, the numbers rose to 287. In the next quadrennial period, we find them reduced to 161. In 1785, when the ordinations for Scotland took place, Edinburgh had 134 Methodists; now, in 1788, it had 330; which, however, at Wesley’s death in 1791, were reduced to 205. These are curious statistics; and help to cast light on Wesley’s meaning.

On May 25, Wesley reached Newcastle, which, for the next fortnight, was the centre of his labours. Two incidents, in connection with this visit, are worth recording.

Three years before, John Hampson, jun., greatly offended, had relinquished the itinerancy, and was now a clergyman at Sunderland. Strangely enough, Hampson invited Wesley to occupy his pulpit, and Wesley willingly accepted the invitation. The church was crowded both morning and afternoon.

The other incident occurred at Stanhope, famed “for nothing but a very uncommon degree of wickedness.” The preaching place was an upper room, and the congregation large. Presently, the main beam, that supported the room, gave way, and a frightful hubbub followed. “One man,” says Wesley, “leaped out of the window; the rest quietly went out; and nothing was hurt except a poor dog beneath the window. I then preached in the open air, to twice or thrice as many as the room would have contained, who were all attention.” This, which might have been a serious catastrophe, happened at five o’clock on a summer’s morning.

On the 9th of June, Wesley left Newcastle for the south. Reaching Darlington, he writes:

“Margaret Barlow came to me; and I asked her abundance of questions. I was soon convinced, that she was not only sincere, but deep in grace; and, therefore, incapable of deceit. I was convinced likewise, that she had frequent intercourse with a spirit that appeared to her in the form of an angel. I know not how to judge of the rest. Her account was:--‘For above a year, I have seen this angel, whose face is exceeding beautiful: her raiment white as snow, and glistering like silver; her voice unspeakably soft and musical. She tells me many things before they come to pass. She foretold I should be ill at such a time, in such a manner, and well at such an hour; and it was so exactly. She has said, such a person shall die at such a time; and he did so. Above two months ago, she told me your brother was dead; (I did not know you had a brother;) and that he was in heaven. And some time since, she told me, you will die in less than a year. But what she has most earnestly and frequently told me, is, that God will, in a short time, be avenged on obstinate sinners, and will destroy them with fire from heaven.’”

Wesley adds:

“Whether this will be so or no, I cannot tell; but when we were alone there was a wonderful power in her words; and, as the Indian said to David Brainerd, ‘They did good to my heart.’ It is above a year since this girl was visited in this manner, being then between fourteen and fifteen years old. But she was then quite a womanish girl, and of unblamable behaviour. Suppose that which appeared to her was really an angel; yet from the face, the voice, and the apparel, she might easily mistake him for a female; and this mistake is of little consequence. Much good has already resulted from this odd event; and is likely to ensue; provided those who believe, and those who disbelieve, her report, have but patience with each other.”

Marvellous! Who was Margaret Barlow? The answer involves an episode in Methodistic history.

In the conference minutes for 1778, John Blades is reported as one of Wesley’s itinerant preachers on trial; but, beyond this, he is never mentioned. Blades was a native of Northumberland, a weakminded fanatic, totally unfit for the itinerant work. Perhaps, for this reason, he was not appointed to a circuit. For some years, however, he acted, in the capacity of a local preacher, in the north of England. He then began to preach consummate nonsense respecting the privileges of believers, and, with such success that, when he left the Methodists in 1784, he was enabled to form separate societies in a large number of places in the county of Durham, and in the north of Yorkshire. Among his followers, who were called Bladonians,[626] was Ralph Hodgson, a miller at West Auckland, in whose house Margaret Barlow was a servant. We have before us a long unpublished letter, written by this dusty enthusiast, only a fortnight before Wesley’s interview with his servant girl at Darlington. It is addressed to “Mr. Richard Steel, Tanner, Wolsingham. With all possible speed”: and is dated, May 27, 1788. Hodgson tells his friend Steel that an angel from the Lord had appeared to him, and stated that the “wicked were about to be destroyed from off the face of the earth.” He also urges Steel to join with him in making this angelic revelation as widely known as possible.

It is a curious fact that Hodgson waited upon Wesley at Newcastle, for the purpose of converting him to his opinions; and that he accompanied his clairvoyant servant, Margaret Barlow, to meet Wesley at the house of Thomas Pickering, at Darlington. He also wrote a long letter, dated “West Auckland, October 26, 1788,” to the Rev. Mr. Agutter, St. Mary Magdalen college, Oxford, in which he informed that gentleman that Margaret Barlow had been his servant about two years; that she had attended the services of the Methodists; that an angel had appeared to her in the form of a female, and with a lustre brighter than the light of a thousand candles; that the angel had come to her in the daytime as well as night; and had made known to her the state of many who were dead, as well as many who were still alive; but that the principal matter, which the angel had revealed, was the exact day when the wicked would be destroyed. Margaret also had been much disturbed by the appearance of two evil spirits, both clad in black, and wearing horns; but the recital of her visions had produced effects great and blessed.

What was the result of all this religious raving? Margaret, at length, announced the exact day when the destruction of the wicked was to be accomplished. Intense excitement followed. Some sold their clothing and property, and distributed the proceeds among the poor; and others exulted at the thought of the possessions of the wicked being distributed among themselves. The day came, numbers having sat up all night to watch its dawning. Portentous signs appeared. The heavens gathered blackness, lightnings flashed, and thunders roared. At Barnardcastle it was the day of the weekly market. The people were frantic, some with hope, and some with fear. Cries were heard, “It is coming! It is coming!” The business of the market was suspended; and consternation was general. At length, the clouds were scattered, the heavens brightened, the day passed over, and all things continued as they were. The bubble burst; Blades, Hodgson, his wife, and Margaret Barlow were discredited, and fled across the Atlantic; where most, if not all of them, joined the shakers, whose principles and morals, to say the least, were capable of great improvement.

The reader will excuse this lengthened digression concerning a mad miller and his servant maid. We have purposely omitted the numerous stories, of a similar description, which Wesley has inserted in his journal and magazine; but one instance seemed necessary, to illustrate what was unquestionably a feature in Wesley’s character,--excessive credulity in receiving doubtful proofs of the existence and nearness of an unseen world of spirits. We are not inclined to say hard things concerning this. It was a weakness, but not a sin. Besides, though some of the stories, referred to, were ridiculously foolish, it would be rashness to deny that some of the others were strictly and startlingly true. And further, we honestly declare that, in an age like this, when the general tendency is to scepticism rather than to credulity, we should hail, as no bad omen, the appearance of a disposition, like that of Wesley, to cherish, not denounce, any and every evidence of another and future state of being.

On leaving Darlington, Wesley proceeded to Whitby, where he was advertised to open a new chapel; but, as often happens now, when the day arrived, the building was far from being ready. For want of stairs, the people had to be admitted to the gallery through one of the back windows near the pulpit; and, for want of a gallery front, a number of stalwart Yorkshiremen squatted themselves all round the gallery ledge, their backs protecting the people behind them, and their feet dangling over the heads of those below.[627] Wesley writes:

“June 13, Friday.--At eight, I preached to a lovely congregation at Stokesley; and, at eleven, in Guisborough, to one far larger. In the evening, I preached at Whitby, in the new house, thoroughly filled above and below. The unfinished galleries, having as yet no fronts, were frightful to look upon. It is the most curious house we have in England. You go up to it by about forty steps; and have then before you a lofty front, I judge, near fifty feet high, and fifty-four feet broad.”

Wesley spent the next two days in Whitby, preaching twice on Saturday, and thrice on Sunday, and finishing up with a Yorkshire lovefeast.

From the “plain people at Whitby,” Wesley went to the Scarborough elegants; and thence to Bridlington, Malton, Beverley, and Hull. In the last mentioned town, Joseph Benson and the Methodists had recently erected George Yard chapel, an edifice of which Benson was immensely proud, and whose account of its opening services, six months before, drew from Wesley the following laconic letter.

“DEAR JOSEPH,--I greatly rejoice in the erection of your new preaching house; and in the tokens of the Divine presence with which you and the people were favoured at the opening; but if it be at all equal to the new chapel in London, I will engage to eat it.

“I am, yours affectionately,

“JOHN WESLEY.”[628]

Wesley’s new chapel in City Road was his beau ideal, and great was his jealousy of all pretentious competitors; but still he was obliged to acknowledge, that even George Yard chapel, Hull, was “well built, and elegantly finished; handsome, but not gaudy.”

During his stay in Hull, he preached twice in the high church, by the invitation of the vicar, Mr. Clark; and thrice in Benson’s pet chapel.

Notwithstanding his three heavy services on the previous day, Wesley, an old man, in the eighty-fifth year of his age, set out on June 23, and not only travelled all the way from Hull to York, but, preached four sermons in four different towns and villages.

At York a happy reconciliation was brought about. Wesley had been greatly annoyed with Robert Spence for publishing the “York Hymn Book”; and Robert had been so grieved by Wesley’s strictures as to be strongly tempted to leave the Methodists. Wesley and the grand old Methodist at York, however, were not the men to harbour malice; and, by appointment, the offending bookseller breakfasted with Wesley, at three o’clock in the morning, and all past differences were consigned to the shades of charitable oblivion.[629]

A three o’clock breakfast! And yet, this, with Wesley, was not at all unusual. His energy, diligence, and punctuality were marvellous. Addressing his coachman, at this early breakfast in the city of York, he said, “Have the carriage at the door at four. I do not mean a quarter or five minutes past, but four.” The man knew what his master meant; and, as the minster clock struck four, Wesley had shaken hands with Robert Spence, and was entering his chaise.[630] Railways, since then, have helped to make some men punctual; but Wesley was perfect in this human excellence long before railway engines began to whistle.

Wesley made his way to Epworth, where he spent his birthday. He writes:

“June 28.--I this day enter on my eighty-fifth year[631]: and what cause have I to praise God, as for a thousand spiritual blessings, so, for bodily blessings also! How little have I suffered yet by ‘the rush of numerous years!’ It is true, I am not so agile as I was in times past. I do not run or walk so fast as I did; my sight is a little decayed; my left eye is grown dim, and hardly serves me to read; I have daily some pain in the ball of my right eye, as also in my right temple, (occasioned by a blow received some months since,) and in my right shoulder and arm, which I impute partly to a sprain, and partly to the rheumatism. I find, likewise, some decay in my memory, with regard to names and things lately past; but not at all with regard to what I have read or heard twenty, forty, or sixty years ago; neither do I find any decay in my hearing, smell, taste, or appetite; (though I want but a third part of the food I did once;) nor do I feel any such thing as weariness, either in travelling or preaching; and I am not conscious of any decay in writing sermons; which I do as readily, and I believe, as correctly, as ever.

“To what cause can I impute this, that I am as I am? First, doubtless, to the power of God, fitting me for the work to which I am called, as long as He pleases to continue me therein; and, next, subordinately to this, to the prayers of His children.

“May we not impute it, as inferior means, (1) To my constant exercise and change of air? (2) To my never having lost a night’s sleep, sick or well, at land or at sea, since I was born? (3) To my having sleep at command; so that, whenever I feel myself almost worn out, I call it, and it comes, day or night? (4) To my having constantly, for above sixty years, risen at four in the morning? (5) To my constant preaching at five in the morning, for above fifty years? (6) To my having had so little pain in my life; and so little sorrow, or anxious care?

“Even now, though I find pain daily in my eye, or temple, or arm; yet it is never violent, and seldom lasts many minutes at a time. Whether or not this is sent to give me warning, that I am shortly to quit this tabernacle, I do not know; but be it one way or the other, I have only to say,

‘My remnant of days I spend to His praise, Who died the whole world to redeem: Be they many or few, My days are His due, And they all are devoted to Him.’”

Wesley’s two texts on this memorable birthday were appropriate. Here, eighty-five years before, he had been born, in the Epworth parsonage; and now, in the morning, he preached from, “So teach us to number our days, that we may apply our hearts unto wisdom”; and, in the evening, from, “Beware, therefore, lest that come upon you, which is spoken of in the prophets; behold, ye despisers, and wonder, and perish; for I work a work in your days, a work which ye shall in no wise believe, though a man declare it unto you.”

This may be a fitting place to insert a selection from Wesley’s letters, written in the previous six months.

The first was addressed to William Black, one of his missionaries in Nova Scotia. Black had related to Wesley the cases of certain demoniacs, and particularly one which he himself had seen. When Black approached, it was with the utmost difficulty that four men could hold the poor wretch, and prevent him doing the missionary serious injury. Black immediately fell upon his knees, and began to pray. In an instant, the frenzy of the man subsided; and the lips, that a few moments before had uttered blasphemy, began to syllable the praises of the great Redeemer. Wesley’s letter is as follows.

“GLOUCESTER, March 19, 1788.

“MY DEAR BROTHER,--I am glad to find you are still going on in the glorious work to which you are called. We have need to make haste therein; to use all diligence. For the work is great; the day is short; and lonely is the night wherein no man can work.

“It is well that Satan is constrained to show himself so plainly in the case of those poor demoniacs. Thereby, he weakens his own kingdom, and excites us to assault him more zealously. In the beginning of the work in England and Ireland, we had many cases of the kind. But he now chooses to assault us by subtlety more than by strength.

“I wish you would do all you possibly can to keep our brethren in peace with each other. Your pains will not be lost on poor John McGeary. There is much good in him. Indeed, he is naturally of a bold, forward temper; but I hope his zeal is now according to knowledge.

“Praying that you may increase with all the increase of God, I am your affectionate friend and brother,

“JOHN WESLEY.”[632]

The next is brief, but interesting. Agnes Collinson was now a remarkable child, twelve years old. Six years afterwards, she became the wife of Mr. Joseph Bulmer; and lived to be the authoress of “Messiah’s Kingdom,” in twelve books, 486 pages, and of the beautiful hymn, which is so often sung at the laying of the foundation stones of Methodist chapels, “Thou who hast in Zion laid,” etc.

Mrs. Bulmer was born a poet, and, at the death of Charles Wesley, wrote an elegy, which was sent to the surviving brother, and evoked the following characteristic letter.

“MY DEAR MAIDEN,--Beware of pride; beware of flattery; suffer none to commend you to your face; remember, one good temper is of more value, in the sight of God, than a thousand good verses. All you want is to have the mind that was in Christ, and to walk as Christ walked.

“I am, etc., “JOHN WESLEY.”[633]

The following is now for the first time published. William Simpson, to whom it was addressed, was assistant in the Yarm circuit.

“NEAR COLNE, April 26, 1788.

“DEAR BILLY,--You did well to expel those who marry ungodly persons,--a real evil, which we never can tolerate. You should speak to every believer singly concerning meeting in band. There were always some in Yarm circuit, though not many. No circuit ever did, or ever will flourish, unless there are bands in the large societies. It is a good sign, that so many of our preachers are willing to contribute to those necessary expenses. They used to be much straitened in their bowels, whenever money was wanted. You have now good encouragement to remain another year in the circuit. But you know two preachers do not remain in the same circuit more than one year.

“I am, dear Billy, your affectionate friend and brother,

“JOHN WESLEY.”

Dr. Coke was an innovator. Finding that many of the Dublin Methodists were in the habit of attending Dissenting chapels on the sabbath, he, in order to prevent this, directed that, on three Sundays out of four, there should be service in Whitefriar Street chapel in church hours; and that, on the fourth, the Methodists should be recommended to attend St. Patrick’s church, and receive the sacrament.[634] Henry Moore was the assistant in the Dublin circuit; was nearly as old a man as Coke; and, as a preacher, his superior. Coke’s assumption to act as Wesley’s vicar gave great offence, and the new arrangement had to be abandoned.[635] The following letters refer to this Dublin fracas, and are not without interest, as evincing Wesley’s persistent adherence to the Established Church. The first three were addressed to Moore; the fourth to Coke.

“LEEDS, May 6, 1788.

“DEAR HENRY,--The doctor is too warm. He ought to have had more regard to so respectable a body of men as applied to him. I am a Church of England man; and, as I said fifty years ago, so I say still, in the Church I will live and die, unless I am thrust out. We must have no more service at Whitefriars in the church hours. Leave all contention before it be meddled with. Follow after peace.

“I am, etc., “JOHN WESLEY.”[636]

“WHITEHAVEN, May 11, 1788.

“DEAR HENRY,--Still, the more I reflect, the more I am convinced, that the Methodists ought not to leave the Church. I judge, that to lose a thousand, yea, ten thousand, of our people, would be a less evil than this. ‘But many had much comfort in this.’ So they would in any new thing. I believe Satan himself would give them comfort herein; for he knows what the end would be. Our glory has hitherto been not to be a separate body:

‘Hoc Ithacus velit.’

“But whatever Mr. Smyth does, I am for the old way. I advise you to abide in it, till you find another new event, although, indeed, you may expect it every day; namely, the removal of your affectionate friend and brother,

“JOHN WESLEY.”[637]

“GLASGOW, May 12, 1788.

“DEAR HENRY,--I allow two points: 1. That, while Dr. Coke is in Dublin, he may have service at eleven o’clock as before. 2. That, on condition that our brethren will attend St. Patrick’s one Sunday in four, you may read prayers the other three in the room. When Dr. Coke returns from Dublin, he should immediately send me word who is proper to succeed you there. I shall be glad, if I can, to have Nancy and you at Bristol next year. It is not unlikely, I may finish my course there; and, if so, I should love to have her to close my eyes. My brother said, I should follow him within the year. But, be that as it may, by God’s help, I will live to-day.

“I am, etc., “JOHN WESLEY.”[638]

“GLASGOW, May 16, 1788.

“DEAR SIR,--I came hither this morning. There is a fair opening at Dumfries, and a prospect of much good. I like your proposal concerning Joseph Cownley,[639] and will talk with him about it if I live to see Newcastle.

“As I said before, so I say still, I cannot, I dare not, leave the Church, for the reasons we all agreed to thirty years ago in the conference at Leeds. Thus far only I could go. On condition, that our people would receive the Lord’s supper once a month either at St. Patrick’s, or their own parish church (the reasonableness of which should be strongly and largely explained),--on this condition, I would allow Henry Moore to read the morning service at Whitefriars on the other Sundays.

“I wonder at the imprudence of Mr. Edward Smyth, to say nothing of his unkindness. You did well in changing the stewards at Waterford.

“I am, dear sir, yours most affectionately,

“JOHN WESLEY.”[640]

The following, hitherto unpublished, letter was addressed to Thomas Taylor, then stationed at Manchester, and refers to a gigantic evil which still exists.

“NEAR NEWCASTLE, June 7, 1788.

“DEAR TOMMY,--I have no time to spend on controversy about the Church, unless I had leisure to write a folio.

“It is no wonder, that every one should be ruined who concerns himself with that execrable bill trade. In London, I expel every one out of our society who has anything to do with it. Whoever endorses a bill, (that is, promises to pay,) for more than he is worth, is either a fool or a knave.

“I am, dear Tommy, your affectionate friend and brother,

“JOHN WESLEY.”

When Wesley was at Bradford, in the month of May, he preached in the parish church, and, in the course of his sermon, quoted the opinion of Bengelius, that the millennial reign of Christ would begin in the year 1836. Some one present circulated this as the opinion of Wesley himself; and, as the opinion of such a man was regarded of high importance, the rumoured prophecy ran throughout the kingdom, and more than one of Wesley’s friends wrote to ask if what was said was true. The following is Wesley’s reply to Christopher Hopper.

“MY DEAR BROTHER,--I said nothing, less or more, in Bradford church, concerning the end of the world, neither concerning my own opinion, but what follows:--That Bengelius had given it as his opinion, not that the world would then end, but, that the millennial reign of Christ would begin in the year 1836. I have no opinion at all upon the head; I can determine nothing about it. These calculations are far above, out of my sight. I have only one thing to do,--to save my soul, and those that hear me.

“I am, yours affectionately,

“JOHN WESLEY.”[641]

We left Wesley celebrating his eighty-sixth birthday, in his birthplace, Epworth. Here he preached four or five sermons, held a lovefeast, and attended sacred service in his father’s church. He writes:

“Mr. Gibson read the prayers with seriousness, and preached a plain, useful sermon; but I was sorry to see scarce twenty communicants, half of whom came on my account. I was informed, likewise, that scarce fifty persons used to attend the Sunday service. What can be done to remedy this sore evil? I fain would prevent the members here from leaving the Church; but I cannot do it. As Mr. Gibson is not a pious man, but rather an enemy to piety, who frequently preaches against the truth, and those that hold and love it, I cannot, with all my influence, persuade them either to hear him, or to attend the sacrament administered by him. If I cannot carry this point even while I live, who then can do it when I die? And the case of Epworth is the case of every church, where the minister neither loves nor preaches the gospel; the Methodists will not attend his administrations. What then is to be done?”

This is amusing. Here we find Wesley acknowledging, that, in the very place where his father had been rector for nearly forty years, the Methodists had, ipso facto, separated from the Church, and that he, with all his influence, had not sufficient power to hinder it.

During the next fortnight, Wesley preached, on an average, twice a day, until his arrival in London, on July 15. The following letters belong to this period. The first was addressed to Mr. John Mann, one of his missionaries in Nova Scotia.

“June 30, 1788.

“MY DEAR BROTHER,--I am greatly concerned for the prosperity of the work of God in Nova Scotia. It seems some way to lie nearer my heart than even that in the United States; many of our brethren there are, we may hope, strong in the Lord, and in the power of His might; but I look upon those in the northern provinces to be younger, and tender children, and consequently to stand in need of our utmost care. I hope all of you, that watch over them, are exactly of one mind, and of one judgment; that you take care always to speak the same things, and to watch over one another in love.

“Mr. Wray is a workman that need not be ashamed. I am glad to hear of his safe arrival. Although he has not much learning,[642] he has, what is far better, uprightness of heart, and devotedness to God. I doubt not but he and you will be one, and go on your way hand in hand. Whatever opposers you meet with, Calvinists, papists, antinomians, or any other, have a particular care, that they do not take up too much either of your thoughts or time. You have better work; keep to your one point, Christ dying for us, and living in us; so will you fulfil the joy of,

“My dear brethren, your affectionate friend and brother,

“JOHN WESLEY.”[643]

The following was addressed to Samuel Bradburn, and, up to the present, has not been published.

“EPWORTH, July 6, 1788.

“DEAR SAMMY,--To-morrow evening, I hope to be at Doncaster; on Wednesday, at Sheffield; and to-morrow sennight, at London, bringing my daughter with me. That evening I should not object to preaching at West Street. On Tuesday morning, I would breakfast in Chesterfield Street, if my sister will be ready at eight o’clock. Then I must hide myself till Sunday; when I will preach at one or the other chapel for Kingswood. Peace be with you and yours!

“I am, dear Sammy, etc.,

“JOHN WESLEY.”

The next, addressed to Mr. Jasper Winscomb, is also now for the first time printed.

“LONDON, July 16, 1788.

“DEAR JASPER,--If all our society at Portsmouth, or elsewhere, separate from the Church, I cannot help it. But, I will not. Therefore, I can in no wise consent to the having service in church hours. You used to love the Church; then keep to it, and exhort all our people to do the same. If it be true, that brother Hayter is used to talk against the other preachers, as well as against Thomas Warwick, brother Hayter and I shall not agree. Of dividing circuits we may speak at the conference.

“I am, dear Jasper, your affectionate brother,

“JOHN WESLEY.”

The following also has not before been published. It was addressed to “Mr. Churchey, attorney at law, near the Hay, Brecon”; and refers to certain poetical productions which Mr. Churchey wished to print.

“NEAR LONDON, July 22, 1788.

“MY DEAR BROTHER,--I am glad you spoke to Mr. Cowper.[644] What pity it is that such talents as his should be employed in so useless a manner!

“Mr. Bradburn delivered your papers to me a few days ago; but this is so busy a time, that I had not leisure to go through them till to-day. In the Translation of the Art of Printing, there are many very good lines; but there are some that want a good deal of filing; and many that are obscure. The sense is so much clouded, that it is not easy to be understood. For many years, I have not had any booksellers but Mr. Atlay and my assistants. Some of the shorter copies are good sense and good poetry.

“My dear brother has left a translation of the Book of Psalms, and verses enough to make, at least, six volumes in duodecimo. I could but ill spare him, now I am myself so far declined into the vale of years. But it is the Lord; let Him do what seemeth Him good. Our time is now short. Let my dear sister Churchey, and you, and I make the best of it.

“I am your affectionate brother,

“JOHN WESLEY.”

A week after the above letter was written, Wesley opened his conference, which continued its sittings till August 6. Besides presiding, he preached every evening, and on the conference Sunday twice. The last day was kept as a solemn fast,--prayer-meetings being held at five, nine, and one, and the day concluded with a watchnight. No wonder, that the old Methodist preachers returned from conferences, to their respective circuits, like flames of fire. Wesley writes:

“One of the most important points considered at this conference was that of leaving the Church. The sum of a long conversation was: (1) that, in a course of fifty years, we had neither premeditatedly nor willingly varied from it in one article either of doctrine or discipline; (2) that we were not yet conscious of varying from it in any point of doctrine; (3) that we have, in a course of years, out of necessity, not of choice, slowly and warily varied in some points of discipline, by preaching in the fields, by extemporary prayer, by employing lay preachers, by forming and regulating societies, and by holding yearly conferences. But we did none of these things till we were convinced we could no longer omit them, but at the peril of our souls.”

This was correct so far as it went; but Wesley ought to have added, the ordaining of preachers, the licensing of chapels; and, further, that in this selfsame year he had published a 12mo volume of 430 pages, entitled, “The Sunday Service of the Methodists; with other Occasional Services”; in reality, an altered edition of the Prayer-Book of the Church of England, attached to which was a “Collection of Psalms and Hymns for the Lord’s Day,” composed by himself and his brother. Wesley, in his preface, says:

“Little alteration is made in the following edition of it, [The Prayer-Book,] except in the following instances:

“1. Most of the holy days (so called) are omitted, as, at present, answering no valuable end.

“2. The service of the Lord’s day, the length of which has often been complained of, is considerably shortened.

“3. Some sentences, in the offices of baptism, and for the burial of the dead, are omitted. And,

“4. Many psalms left out, and many parts of the others, as being highly improper for the mouths of a Christian congregation.”

Throughout his book, Wesley uses the word “minister,” instead of the objectionable word “priest.” The half popish canticle in the morning prayer, “Benedicite, omnia opera,” is left out. In the communion service, the word “elder” is used instead of “priest”; and, in the public baptism of infants, Wesley dispenses with signing the child with the sign of the cross, and leaves out the sentence, in the thanksgiving, that “it hath pleased God to regenerate this infant with His Holy Spirit.” The “order of confirmation” is omitted, and no reference is made to godfathers and godmothers. The “order for the visitation of the sick” is totally expunged, and of course the popish absolution, “by His (Christ’s) authority committed to me, I absolve thee from all thy sins, in the name of the Father, and of the Son, and of the Holy Ghost. Amen.” In lieu of the three forms for ordaining deacons, priests, and bishops, Wesley gives three for “ordaining superintendents, elders, and deacons.” Wesley takes equal liberty with the articles of religion. Some are entirely omitted; others are abridged, or variously altered.

We find no fault with all this. Upon the whole, we regard Wesley’s expurgations as emendations.[645] His prayer-book is purged from popish and Calvinian errors; and, in that respect, is superior to the prayer-book of the Church of England. This, however, is not the point in question; but rather, whether, after Wesley had done all this, he could be fairly and honestly considered a member and minister of the Established Church. The Rev. G. Nott, in his Bampton lecture, delivered eleven years after Wesley’s death, elaborately argued this matter, and returned a negative reply; and, we confess, it seems impossible to refute his general conclusion, namely, that both “Wesley and Whitefield are to be regarded as separatists from the Church of England.”[646] To the day of his death, Wesley protested against this; but his warmest friends must admit that, though both were undeniably sincere, yet, in this respect, profession and practice were at variance.

Three years before this, he had ordained Joseph Taylor, who, ever since, had preached in gown and bands, and administered the sacraments in Scotland. Joseph was now appointed to Nottingham circuit; and, of course, as an ordained minister, dreamed that he was the same in England as he had been in Scotland. But not so. Wesley, who, three years before, had frocked his itinerant for the people across the Tweed, now unfrocked him for the people bordering on the Trent. Hence the following.

“LONDON, November 16, 1788.

“DEAR JOSEPH,--I take knowledge of your spirit, and believe it is your desire to do all things right. Our friends in Newark should not have forgotten, that we have determined over and over ‘not to leave the Church.’ Before they had given you that foolish advice, they should have consulted me. I desire you would not wear the surplice, nor administer the Lord’s supper, any more.

“I am, dear Joseph, your affectionate friend and brother,

“JOHN WESLEY.”[647]

Such was the frequent clashing between practice and profession. The prayer-book, above mentioned, had been put into the hands of the Methodists; and yet, because of its alterations and abridgments, it was of no use in services conducted in the Church of England. For what then was it intended? The following extract, from the minutes of conference in 1788, supplies an answer.

“Q. 21. What further directions may be given concerning the prayers of the Church of England?

“A. The assistants shall have a discretionary power to read the Prayer-Book in the preaching houses on Sunday mornings, where they think it expedient, if the generality of the society acquiesce with it; on condition that Divine service never be performed in the church hours on the Sundays when the sacrament is administered in the parish church where the preaching house is situated; and that the people be strenuously exhorted to attend the sacrament in the parish church on those Sundays.”

This may be vaguely worded; but there can be no mistake about its meaning. By Wesley’s authority, and that of his conference, assistants everywhere were permitted to do what Dr. Coke had authorised to be done in Dublin, namely, that, on certain conditions, there should be Divine service in Methodist chapels in the same hours as Divine service was performed in the parish churches adjoining them. If this was not separation, what was it?

There were two other points discussed at the conference of 1788, of great importance. Many of the preachers were shamefully left without adequate support, and were actually obliged, either to starve from hunger, or to go from house to house to obtain their meals. Wesley was annoyed, perhaps indignant; and, to remedy this glaring evil, the assistants were directed to enforce, that every member, who could afford it, should contribute, in the classmeetings, a penny per week, and a shilling per quarter, at the quarterly visitation, for the maintenance of the preachers appointed to watch over them. And, in addition, Wesley issued the following address.

“To our Societies in England and Ireland.

“FIFTY years ago, and for several years following, all our preachers were single men, when, in process of time, a few of them married. Those with whom they laboured maintained both them and their wives, there being then no settled allowance either for the one or the other. But above thirty years ago, it was found most convenient to fix a stated allowance for both,[648] and this was found by the circuits where they were stationed; till one year some of the circuits complained of poverty. Dr. Coke and I supplied what was wanting. The next year, the number of wives increasing, three or four of them were supplied out of the contingent fund. This was a bad precedent, for more and more wives were thrown upon this fund, till it was likely to be swallowed up thereby.[649] We could think of no way to prevent this, but to consider the state of our societies in England and Ireland, and to beg the members of each circuit to give us that assistance which they can easily do without hurting their families.

“Within these fifty years, the substance of the Methodists is increased in proportion to their numbers. Therefore, if you are not straitened in your own bowels, this will be no grievance, but you will cheerfully give food and raiment to those who give up all their time, and strength, and labour to your service.

“LONDON, August 2, 1788.

“JOHN WESLEY.”

No wonder that, in his later years, Wesley so often wrote and spoke of the corrupting influence of the riches of rich Methodists!

The other affair, which demanded the attention of Wesley’s conference, in 1788, was equally unpleasant. Six years before, as we have already seen, the trustees, at Birstal, claimed the power of appointing preachers to their chapel. This was followed by the deed of declaration in 1784. At the very time this deed was being signed, the same subject was revived at Dewsbury, a town contiguous to Birstal.

Here it had been proposed to build a new chapel. Mr. Valton, the assistant, refused to move in the matter, unless it was agreed that the chapel should be settled according to the conference plan. Mr. Heald and some others wished to obtain from Wesley certain concessions, and wrote to John Atlay, the book steward, to secure them. Atlay replied as follows.

“LONDON, February 23, 1784.

“MY DEAR SIR,--I have, this morning, been with Mr. Wesley, and have laid your letter before him.[650] He is not only willing, but desires, it be inserted in your deed, that, if ever the conference, or the preacher appointed by conference, refuse or neglect to provide a preacher for your chapel for three or four Sundays, then the trustees shall have it in their own power to call one whom they please, and the power of nomination shall be theirs in future.

“If any preacher, appointed to serve your chapel, should be proved guilty of immorality, the trustees shall have a power to reject him; and, if the conference does not send another to fill up his place, you shall have a power to call one to do it.

“JOHN ATLAY.”

On the receipt of this letter, Valton solicited subscriptions, and preached at the laying of the foundation stone.[651]

Five days after the date of the above letter, the deed of declaration was executed; and, among other names omitted, in the constitution of the legal conference, were those of John Atlay and William Eels, the first of whom had been a preacher one-and-twenty years, and the second twelve. This, by no means, increased Atlay’s loyalty. In an unpublished letter, dated September 17, 1785, he writes: “Mr. Hampson is well provided for. I have begun to do a little business for myself as coal merchant; and have reason to think it will do well for me. I have not left the book room, nor do I intend it at present. I have my trials; but the disagreeable things I have met with, in our connexion, have really raised my heart to God.”

In another, bearing date, April 18, 1786, he says: “You smile at my commencing coal merchant. There was a time when I could have trusted to my good old friend” (Wesley) “for everything that I wanted, or was likely to want; but late occurrences have given me a check; and, I really think, the thing is right in the sight of the Lord.” He then proceeds to state that he had lately been attending the ministry of Mr. Latrobe, the Moravian minister, and that he increasingly admired him every time he heard him.

These extracts may help to throw some light on Atlay’s subsequent conduct.

Meanwhile, Dewsbury chapel was completed, and a draft of the trust deed was sent, by Parson Greenwood, to Manchester conference, in 1787, for perusal. This was handed officially to Alexander Mather, who strongly objected to its provisions; and complained that the trustees had not inserted a clause, to the effect, “that no preacher should be sent away till he was tried, and found guilty, before his peers, or the neighbouring assistant preachers.” The trustees refused to yield, thus, in reality, making themselves, as Dr. Coke put it, “accusers, jury, judges, and executioners.”[652] Wesley had appointed Parson Greenwood and William Percival to the Dewsbury circuit; but, on October 23, he instructed them to abandon the chapel and to leave the trustees to provide for themselves to their hearts’ content.

Mr. Mather, at the time, was in the Sheffield circuit, and obtained Wesley’s consent to become mediator between the contending parties. Accordingly he went, and proposed to the trustees that they should have power: (1) To mortgage the premises for the debt unpaid. (2) To let the seats at any price they liked. (3) To appoint their own stewards, and dispose of their own income. He further proposed, that no assistant should expel a trustee from the society but by the consent of the majority of his co-trustees. All this was palatable; but what followed was otherwise. Mather, of course, had no objection to a preacher being dismissed for immorality, as was proposed in Atlay’s letter; but he wished to institute a court in which the accused might have a fair and impartial trial; and, hence, requested that a clause might be inserted in the trust deed, providing that three of the nearest assistants should be judges; that, if they found the charges proved, they should join with the trustees in requesting Wesley, or the president of the conference for the time being, to remove the guilty preacher, and to send another in his place; that, if this was not done within a specified time, the trustees should do it themselves; and that, if the conference next ensuing did not send another preacher, then the election of preachers was to remain with the trustees, and the power of conference, to appoint preachers to Dewsbury chapel, to be forfeited for ever. This the trustees stubbornly rejected; and the further consideration of the matter was postponed till February 5, 1788. At this second interview, it was proposed by Mr. Mather, that an appeal should be made to the subscribers to decide whether the clauses he had named should be inserted in the deed; and that their decision should be final. This also was refused; and now, when all further negotiation seemed impossible, Mather, by Wesley’s request, informed the seatholders, “that they were not to pay any more rent till the matter was settled between him and the trustees.”

Thus the affair was left till the conference of 1788; when a committee met on the subject. John Atlay was present, and remarked, that if he were to go down to Dewsbury he would soon settle matters with the trustees. Mather objected to Atlay’s suggestion, and said: “Mr. Atlay, it is reported, that you have promised the trustees, that, if Mr. Wesley withdraws the preachers from Dewsbury, you will yourself go and serve them. I ask you then, before God and these brethren, have you made any such promise, or have you not?” Atlay reluctantly acknowledged, that he had; and, further, that he had also advised the Methodists at Malton not to settle their chapel on the conference plan. Next morning Wesley wrote as follows.

“To the Trustees of Dewsbury.

“LONDON, July 30, 1788.

“MY DEAR BRETHREN,--The question between us is, ‘By whom shall the preachers sent, from time to time, to Dewsbury be judged?’ You say, ‘By the trustees.’ I say, ‘By their peers--the preachers met in conference.’ You say, ‘Give up this, and we will receive them.’ I say, ‘I cannot, I dare not, give up this.’ Therefore, if you will not receive them on these terms, you renounce connection with your affectionate brother,

“JOHN WESLEY.”

As the trustees still held out, the conference decided that another deputation, consisting of Mather, Pawson, Thompson, Greenwood, and Percival, should meet at Dewsbury on August 14. The deputies asked, “Have you executed a trust deed?” The trustees answered, “Yes.” “Can we see it?” “No.” “Will you add to it a clause such as Mr. Wesley wishes?” “No.” Such, in substance, were the proceedings of the meeting. The result was, as before stated, the preachers, who had been appointed at Dewsbury, were at once removed; the chapel was abandoned; and the preachers in the Birstal circuit once more commenced Methodism at Dewsbury, by preaching in the open streets.[653]

Five days after the date of the Dewsbury meeting, John Atlay, who, as we have seen, had joined to Wesley’s book stewardship the business of a coal merchant, and had also been toying with the Dewsbury trustees, wrote as follows to Wesley.

“LONDON, August 19, 1788.

“REVEREND AND DEAR SIR,--I was in hopes matters at Dewsbury would have been made up; but, by a letter yesterday, I am informed that their preachers are removed from them, and their place declared vacant; in consequence of which, the trustees have most solemnly called me to come amongst them. They plead my promise; and I cannot go back from it. With me a promise is sacred, though it should be ever so much to my hurt; and, as to temporals, it must hurt me much. But I regard not that, if there is a prospect that I shall be much more useful there than I ever have been, or can be, in London. But it gives me more pain than I can express, when I tell you that, in order to go there, I must quit the book room. The longest that I can stay in it will be till the 25th of September; and, by that time, you will be able to get one for my place. I think the fittest man in the world for it is Joseph Bradford. If he should be appointed, he may come directly, and stay with us till we go; and, by that time, I could teach him more than he can learn in three months without me; but these things I leave to your superior judgment.

“I have only now to request a few things of you. Do not be angry with me for leaving you, after having spent fifteen of the best years of my life in serving you, with more care, fear, labour, and pain, than all the years of my life have produced. Do not blame me for going to a people you have left; they are the Lord’s redeemed ones, and some of them living members of His body. Do not disown me, nor forbid my preaching in any of your places; but give me leave, where and when it is agreeable to the preachers, to preach in your houses. But if this request cannot be complied with, then drop me silently; and let me be of too little consequence to say anything about me from the pulpit or press. I beg you will write by return of post; and do not write unkindly to your faithful servant and friend,

“JOHN ATLAY.”[654]

Was this the whine of a mercenary man? or was it the genuine effusion of a loving and honest heart? The reader must answer for himself; remembering, however, that the Dewsbury chapel had been built, not by the money of the trustees, but by the subscriptions of the Methodists; that three years previous to this, Atlay had entertained the thought of ultimately leaving Wesley’s stewardship, and, with an eye to that, had begun the business of selling coals; and, further, that, since then, he had unquestionably encouraged the Dewsbury trustees in their rebellion, by promising to become their preacher, when Wesley withdrew his. What was Wesley’s answer to his double dealing friend?

“PEMBROKE, August 23, 1788.

“MY DEAR BROTHER,--If you are persuaded, that such a promise (which is the whole and sole cause of the breach at Dewsbury) is binding, you must follow your persuasion. You will have blame enough from other persons; my hand shall not be upon you. If I can do you good, I will; but shall certainly do you no harm. George Whitfield is the person I choose to succeed you. I wish you would teach him as much as you can without delay.

“I am, with kind love to sister Atlay, your affectionate brother,

“JOHN WESLEY.”

Thus did Wesley dispose of his book steward’s mischievous promise; his pert nomination of Joseph Bradford as his successor; and his whimpering prayer that Wesley would not punish him for his naughty tricks.

It is hardly necessary to insert the whole of the correspondence. Suffice it to say, that Wesley requested Atlay, before he left, to employ “one or two proper persons to take an inventory of all the books in the shop and under the chapel,” so that George Whitfield might know what was put into his care. Atlay’s reply to this was the following.

“LONDON, September 20, 1788.

“REVEREND AND DEAR SIR,--We have almost this moment finished our job of taking the stock; and, as near as we can tell, your stock is this day worth £13,751 18_s._ 5_d._, according to the prices fixed in the catalogue. However, you may be sure it is not less than that. Most of these are saleable things. You will be sure to find sale for them, if you live; and, if not, they will be of equal value to those to whom you leave them.

“I am, etc.,

“JOHN ATLAY.”

Atlay went to Dewsbury on September 24, and took possession of the chapel built with the money of Methodists. We have before us a number of Mr. Pawson’s letters, written at this period, and in reference to the Dewsbury unpleasantness. Pawson went, and preached to the discontented Methodists; and spent two days in endeavouring to put them right; but without effect. Mr. Mather was “highly offended” on account of this; and Mr. Atlay wrote to Pawson “a thundering letter.” Under date of September 16, 1788, Pawson says:

“You see the blessedness of striving to make peace. The assistants of the neighbouring circuits are to preach in the streets at Dewsbury, in their turns. This is pain and grief to me. To preach in opposition, Methodists against Methodists, is painful beyond expression. I believe all might have been prevented by loving, prudent preachers. We have had a few unworthy men among us, who have been a great burden to us and to the people; but we do not lay them aside. Therefore, the people will oblige us to do it, by making deeds like that at Dewsbury. Some of our preachers do not live near to God, and do not endeavour, by reading and prayer, to render themselves acceptable to the people. But now it seems as though the people would make them look about them a little.”

From other unpublished letters, we learn that Atlay and Eels[655] had large congregations; that they had taken with them the whole of the Dewsbury society, except a good man and his wife, of the name of Drake; and that one of the trustees soon became a bankrupt, and was said to have squandered a considerable amount of Atlay’s money. Difficulties speedily ensued; hence the following, extracted from a letter dated

“BIRSTAL, December 18, 1789.

“... Mr. Atlay and Mr. Eels cannot supply the places they have at present. They want another preacher, but cannot get one. They have tried to get Mr. Holmes, who left us last conference, but he is engaged to Sheerness, as the society there is divided. Besides, I understand, they are all for the Church, and utterly against separation, ordination, etc. The devil can no longer set the men of the world against us; but he is trying a much more effectual way, setting the people and preachers one against another.

“JOHN PAWSON.”[656]

Thus did Mr. Atlay really set up an imperium in imperio. He called himself a Methodist; and yet was setting Methodism’s founder at defiance. Not content with taking possession of the Dewsbury circuit, he went to Shields, and there, and in Newcastle, and other places, founded separate societies. At length, he and his friend Eels quarrelled. Hence the following.

“BIRSTAL, May 17, 1791.

“... Mr. Atlay and Mr. Eels have differed and parted. Mr. Atlay is gone to London, and whether he will return to Dewsbury is quite uncertain. I believe very few desire or expect it. He has treated Mr. Eels in a very unkind and unbrotherly manner ever since he came to Dewsbury, and Mr. Eels was determined to bear it no longer. The trustees had a meeting, and determined that Mr. Eels should stay; and be, in every respect, equal to Mr. Atlay. They are greatly displeased with Mr. Atlay’s conduct, as well as with his doctrines. He has got deep into Mr. Manners’[657] opinions, and says that he has believed them these twenty years. Mr. Eels is very friendly, and I believe most sincerely wishes a reconciliation, and I hope will endeavour to bring it about.

“JOHN PAWSON.”[658]

William Eels died within two years after this. In the meantime, the Dewsbury trustees began to entertain “shocking opinions” of their friend Atlay; and in September, 1792, sent for Pawson to effect a reunion.[659]

We need not pursue the subject farther. Here we have the rise, the progress, and collapse of the Atlayite rebellion. We could give a number of Atlay’s letters, showing that, in 1789, he coquetted with Alexander McNab, and tried to secure the co-operation of James Oddie. But the traitorous book steward has already occupied more space than his worth deserves. We only add, that, to all his other faults, he added that of circulating the most infamous reports reflecting on Wesley’s moral character;[660] which extorted from Wesley the following characteristic “Word to whom it may Concern,” inserted in his Magazine for 1790, just after the appearance of Atlay’s pamphlet on the subject.

“IN August, 1788, Mr. Atlay wrote me word, ‘I must look out for another servant, for he would go to Dewsbury on September 25.’ So far was I from ‘bidding him go,’ that I knew nothing of it till that hour. But I then told him, ‘Go and serve them’: seeing I found he would serve me no longer.

“He sent me word that I had in London £13,751 18_s._ 5_d._, stock in books. Desiring to know exactly, I employed two booksellers to take an account of my stock. The account they brought in, October 31, 1788, was:

‘Value of stock, errors excepted, £4827 10_s._ 3½_d._

‘John Parsons, Thomas Scollick.’

“Why did John Atlay so wonderfully overrate my stock? Certainly to do me honour in the eyes of the world.

“I never approved of his going to Dewsbury; but I submitted to what I could not help.

“With respect to Dewsbury House, there never was any dispute about the property of preaching houses, that was an artful misrepresentation; but merely the appointing of preachers in them.

“If John Atlay has a mind to throw any more dirt upon me, I do not know I shall take any pains to wipe it off. I have but a few days to live; and I wish to spend those in peace.

“LONDON, Feb. 25, 1790. “JOHN WESLEY.”

These are long, perhaps tedious, statements; but they are not without interest, as helping to illustrate the life and character of Wesley. His career was a long continued scene of trouble. Mobs assailed him first; then parsons and pamphleteers; then his friends, the Calvinists; and, last of all, his vexations were chiefly those occasioned by some of his own faithless followers.

Not to return to Dewsbury, it may be added here, that, at the conference of 1789, the preachers subscribed £206 towards the erection of a new chapel; and Wesley issued two circulars, stating the case to the Methodists in general, and asking their assistance. After mentioning that the former chapel had been built by the contributions of the people, (the trustees themselves not giving a quarter of what it cost,) he continues:

“Observe, here is no dispute about the right of houses at all. I have no right to any preaching house in England. What I claim is, a right of stationing the preachers. This these trustees have robbed me of in the present instance. Therefore, only one of these two ways can be taken; either to sue for this house, or to build another: we prefer the latter, being the most friendly way.

“I beg, therefore, my brethren, for the love of God; for the love of me, your old and well-nigh worn out servant; for the love of ancient Methodism, which, if itinerancy is interrupted, will speedily come to nothing; for the love of justice, mercy, and truth, which are all so grievously violated by the detention of this house; that you will set your shoulders to the necessary work. Be not straitened in your own bowels. We have never had such a cause before. Let not then unkind, unjust, fraudulent men, have cause to rejoice in their bad labour. This is a common cause. Exert yourselves to the utmost. I have subscribed £50. So has Dr. Coke. The preachers have done all they could. O let them that have much give plenteously! Perhaps, this is the last labour of love I may have occasion to recommend to you; let it then stand as one more monument of your real gratitude to, my dear brethren, your old, affectionate brother,

“JOHN WESLEY.”[661]

We now return to the conference of 1788. These were not the only things to try Wesley’s patience. An effort was made to set aside the itinerant plan in Scotland,--a plan to which, as already shown, Wesley attached the utmost importance. This evoked the following letter to Lady Maxwell.

“LONDON, August 8, 1788.

“MY DEAR LADY,--It is certain, many persons, both in Scotland and England, would be well pleased to have the same preachers always. But we cannot forsake the plan of acting, which we have followed from the beginning. For fifty years, God has been pleased to bless the itinerant plan; the last year most of all; it must not be altered, till I am removed; and, I hope, it will remain till our Lord comes to reign upon earth.

“JOHN WESLEY.”[662]

To the same effect was another, written three months later, and addressed to Jasper Winscomb.

“LONDON, November 8, 1788.

“DEAR JASPER,--William Cashman advised you like a heathen. Mr. Valton deserves pay, as well as you do. But he does not want it, and, therefore, scorns to take it, knowing the poverty of the land.

“I am glad to hear so good an account of the Isle of Wight. The work of God will flourish, there, if it be steadily pursued.

“No preacher ought to stay either at Portsmouth, or Sarum, or any other place, a whole week together. That is not the Methodist plan at all. It is a novel abuse.

“I am, dear Jasper, your affectionate brother,

“JOHN WESLEY.”[663]

On the 10th of August, Wesley set out for Wales and the west of England; generally preaching twice a day, and on the Sundays thrice, and everywhere to crowded congregations.

On the 28th of September, he returned to London, and, two days after, went off to Norfolk. The remainder of the year was employed, as usual, in the metropolis and the surrounding counties.

These were not pleasure trips; but made in wintry weather, in frost and snow; the veteran of eighty-five preaching almost daily, both night and morning, and attending to a thousand things which demanded his attention.[664] He writes.

“December 10, and the following days, I corrected my brother’s posthumous poems; being short psalms, and hymns on the four gospels, and the Acts of the Apostles. They make five volumes in quarto, containing eighteen or nineteen hundred pages. Many of them are little, if any, inferior to his former poems, having the same justness and strength of thought, with the same beauty of expression; yea, the same keenness of wit on proper occasions, as bright and piercing as ever. Some are bad; some mean; some most excellently good. They give the true sense of Scripture, always in good English, generally in good verse; many of them are equal to most, if not to any, he ever wrote; but some still savour of that poisonous mysticism, with which we were both not a little tainted before we went to America. This gave a gloomy cast, first to his mind, and then to many of his verses; this made him frequently describe religion as a melancholy thing; this so often sounded in his ears, ‘To the desert!’ and strongly persuaded in favour of solitude.”

What had Wesley to say respecting himself? He writes.

“About this time” [December 15] “I was reflecting on the gentle steps whereby age steals upon us. Take only one instance. Four years ago, my sight was as good as it was at five-and-twenty. I then began to observe, that I did not see things quite so clear with my left eye as with my right; all objects appeared a little browner to that eye. I began next to find a little difficulty in reading a small print by candlelight. A year after, I found it in reading such a print by daylight. In the winter of 1786, I could not well read our four shilling hymn-book, unless with a large candle; the next year, I could not read letters, if wrote with a small or bad hand. Last winter, a pearl appeared on my left eye, the sight of which grew exceeding dim. The right eye seems unaltered; only I am a great deal nearer sighted than ever I was. Thus are ‘those that look out at the windows darkened’; one of the marks of old age. But, I bless God, ‘the grasshopper is’ not ‘a burden.’ I am still capable of travelling, and my memory is much the same as it ever was; and so, I think, is my understanding.”

Thus did Wesley take stock of himself.

On Christmas day, he preached at four o’clock in the morning, in City Road, again at eleven, and in West Street in the evening. On the last Sunday in the year, he had an exceedingly large congregation in Allhallows church, Lombard Street; and, concerning this, there is an anecdote worth relating. The sermon was for the benefit of forty-eight poor children belonging to St. Ethelburga society. “Sir,” said Wesley to his attendant while putting on his gown, “it is above fifty years since I first preached in this church; I remember it from a particular circumstance. I came without a sermon; and, going up the pulpit stairs, I hesitated, and returned into the vestry, under much mental confusion and agitation. A woman, who stood by, noticed my concern, and said, ‘Pray, sir, what is the matter?’ I replied, ‘I have not brought a sermon with me.’ Putting her hand on my shoulder, she said, ‘Is that all? Cannot you trust God for a sermon?’ This question had such an effect upon me, that I ascended the pulpit, preached extempore, with great freedom to myself, and acceptance to the people; and have never since taken a written sermon into the pulpit.”[665] “A word spoken in due season, how good is it!”

Wesley’s publications, in 1788, have all been noticed, except his Magazine; and, concerning this, it is not needful to say much. There are, as usual, six new sermons from the venerable editor’s own pen: namely, On Reproving Sin; The Signs of the Times; Man; The Ministry of Wicked Ministers; Conscience; and Faith.

Wesley concludes the first of these thus:

“I have now only a few words to add unto you, my brethren, who are vulgarly called Methodists. I never heard or read of any considerable revival of religion, which was not attended with a spirit of reproving. I believe, it cannot be otherwise; for what is faith unless it worketh by love? Thus it was in every part of England, when the present revival of religion began about fifty years ago. All the subjects of that revival,--all the Methodists, in every place, were reprovers of outward sin. And, indeed, so are all that, being justified by faith, have peace with God through Jesus Christ. Such they are at first; and if they use that precious gift, it will never be taken away. Come, brethren! In the name of God, let us begin again! Rich or poor, let us all arise as one man! And, in any wise, let every man rebuke his neighbour, and not suffer sin upon him!”

Wesley’s sermon, on attending the ministry of unconverted ministers, would never have been written, had he not been pressed by the objections of Methodists, and yet determined to prevent their leaving the Established Church. Its arguments are specious, not sound. It might puzzle the simple minded Methodists; but it would not convince them they were wrong. It was a feeble attempt to get converted people to sit under an unconverted ministry. We conclude with one extract.

“It has been loudly affirmed, that most of those persons now in connection with me, who believe it their duty to call sinners to repentance, having been taken immediately from low trades, tailors, shoemakers, and the like, are a set of poor, stupid, illiterate men, that scarce know their right hand from their left; yet, I cannot but say, that I would sooner cut off my right hand, than suffer one of them to speak a word in any of our chapels, if I had not reasonable proof, that he had more knowledge in the holy Scriptures, more knowledge of himself, more knowledge of God and of the things of God, than nine in ten of the clergymen I have conversed with, either at the universities, or elsewhere. Undoubtedly, there are many clergymen in these kingdoms, that are not only free from outward sin, but men of eminent learning, and, what is infinitely more, deeply acquainted with God. But, still, I am constrained to confess, that the far greater part of those ministers I have conversed with, for above half a century, have not been holy men,--not devoted to God,--not deeply acquainted either with God or themselves.”

Such was Wesley’s reluctant confession; and yet, to prevent what he called a separation from the Established Church, he elaborately persuades the Methodists, that they ought to receive the sacraments from these men; instead of requiring them at the hands of the converted artisans, who had preached so successfully, and who, according to Wesley’s own confession, were, even in point of scriptural knowledge, the superiors of the unconverted gentlemen, trained in colleges, and made priests or deacons--not by Christ,--but by bishops!

FOOTNOTES:

[606] Four letters, standing for _Ecclesiæ Anglicanæ Presbyter Johannes_: “John, presbyter of the Church of England.” Wesley, in early life, sometimes used this signature in writing to his brother.

[607] Moore’s Life of Wesley, vol. ii., p. 359.

[608] Jackson’s Life of C. Wesley, vol. ii., p. 437.

[609] Jackson’s Life of C. Wesley, vol. ii., p. 438.

[610] Ibid. p. 438.

[611] Ibid. p. 439.

[612] Jackson’s Life of C. Wesley, vol. ii., p. 440.

[613] Jackson’s Life of C. Wesley, vol. ii., p. 441.

[614] “The Allens of Shiney Row,” p. 59.

[615] Jackson’s Life of C. Wesley, vol. ii., p. 442.

[616] Methodist Recorder, Dec. 5, 1861.

[617] Jackson’s Life of C. Wesley, vol. ii., p. 445.

[618] Methodist Magazine, 1788, p. 543.

[619] Manuscript letter.

[620] Jackson’s Life of C. Wesley, vol. ii., p. 449.

[621] Ibid.

[622] Mrs. Fletcher’s Life, p. 251.

[623] Manuscript letter.

[624] J. Pawson’s manuscript letter.

[625] Methodist Magazine, 1845, p. 111.

[626] Methodist Magazine, 1797, p. 553.

[627] Memoir of Mrs. Knaggs.

[628] Methodist Magazine, 1836, p. 492.

[629] Memoirs of Spence, p. 26.

[630] Ibid.

[631] It ought to have been eighty-sixth.

[632] Black’s Memoirs, p. 219.

[633] Bulmer’s Memoir, p. 4.

[634] Smith’s “Methodism in Ireland.”

[635] Ibid.

[636] Manuscript letters in Mission House.

[637] Ibid.

[638] Ibid.

[639] A proposal to ordain him. See Methodist Magazine, 1845, p. 112.

[640] Manuscript letters in Mission House.

[641] Wesley’s Works, vol. xii., p. 298.

[642] James Wray was a member of Wesley’s legalised conference. After travelling six years in English circuits, he now went, as an ordained missionary superintendent to Nova Scotia. It is a curious fact that the Nova Scotians objected to him, not only on the ground of his want of learning, but because he was an Englishman! On hearing of this, Wesley, in an unpublished letter, wrote: “O American gratitude! Lord, I appeal to Thee!”

[643] Wesley’s Works, vol. xiv., p. 343.

[644] Cowper had recently published “The Task,” and was now employed in his translation of Homer. In another letter, Wesley says: “I think Mr. Cowper has done as much as is possible to be done with his lamentable story. I can only wish he had a better subject.”

[645] Except in the case of the psalms, where about thirty are discarded, and about sixty mutilated. The propriety of this may be fairly doubted.

[646] See Nott’s Bampton Lecture, 1802.

[647] The Wesleyan, Nov. 4, 1846.

[648] As a curious specimen of the way in which things were managed in the early days of Methodism, the following extracts are given from “The Dales” circuit book, whose accounts extend from 1765 to 1791.

s. d. “1765. Dec. 7. Thomas Rankin. Two meals, and horse one night 1 0 1766. March 29. John Ellis. Six meals, and horse three nights, shirt washed, and pennyworth of paper 2 10 ” Sept. 28. Jeremiah Robertshaw. Twelve meals, and horse four nights, and shirt washing 5 3”

The reader can calculate how many meals a day were allowed to these godly men, and how much per meal. Besides these allowances for board, each preacher was entitled to receive, as quarterage, for himself £3; and, for his wife, if he had one, £2 10_s._

[649] The contingent fund, raised by the yearly collection in the classes, was originally intended to defray law expenses, and to pay, or reduce, chapel debts. In this year, 1788, the income of the fund was £1203 7_s._ 1_d._, out of which was paid for law expenses, £37 4_s._ 2_d._; for chapels, £106 15_s._ 0_d._; and for the deficiencies of the preachers and their families, £433 18_s._ 1_d._ It was high time for Wesley to take action; though his effort to correct the evil was without effect.

[650] In a 12mo pamphlet, published in 1788, and entitled, “A Reply to what the Rev. Dr. Coke is pleased to call ‘The State of the Dewsbury House,’ being a Vindication of the Conduct of the Trustees of that House,”--it is stated, that the questions proposed to Wesley by Mr. Heald were: (1) “If the conference should neglect to supply the house with preachers, would it be understood to remain the property of the conference, or would the trustees have a power to provide for themselves? (2) If any preacher, sent them, should be found guilty of immorality, would the trustees have a power of rejecting him?” It further states, that the trustees had, in Wesley’s own handwriting, a paragraph to the effect that “the assistants and leaders were to be the proper judges” of a preacher charged with immorality. This certainly clashes with Wesley’s letter, given hereafter, and dated July 30, 1788.

[651] “The State of Dewsbury House.” By Dr. Coke.

[652] By the kindness of Mr. Robinson, of Dewsbury, we have before us a copy of the original trust deed, from which we learn that, if, after a vacancy, Wesley or the conference refused or neglected, for the space of forty days, to appoint a preacher; or if the preacher appointed should “not conduct or conform himself to the satisfaction of the trustees or, the major part of them, it should be lawful for the said trustees, or such major part, not only to displace such preacher, (after giving him one month’s previous notice thereof in writing,) but also to appoint such other preacher as they should deem more proper, and better qualified to benefit the society.” The deed is dated January 31, 1788, and the names and occupations of the trustees are as follows.

John Heald, maltster. John Robinson, weaver. Joseph Gill, clothier. John Beaumont, cordwainer. John Lancaster, currier. John Howgate, sen., clothier. John Howgate, jun., clothier. Bartholmew Archer, clothier. William Walker, clothier. John Thorns, clothier. Isaac Wilman, clothier. Abraham Thomas, clothier. Timothy Parker, clothier. John Hirst, clothier. Joseph Bennett, farmer. Thomas Bromley, clothier. Benjamin Whitaker, farmer.

[653] Mather’s “State of Dewsbury House.”

[654] “Letters by Rev. J. Wesley and Mr. John Atlay.” 1790.

[655] By some strange oversight, William Eels, at the conference of 1788, was left without an appointment; and, at the time of Atlay’s arrival there, was actually at Dewsbury, endeavouring to make peace. Hearing of this, and mistaking Eels’ motive, Mr. Mather impetuously took steps to prevent his preaching in other Methodist pulpits. “This was the only cause of his uniting with John Atlay.”--(Pawson’s manuscripts.)

[656] Unpublished letter.

[657] Nicholas Manners was one of Wesley’s itinerant preachers from 1759 to 1784. He was an able man. His heresy, in substance, was, that, in consequence of the work and death of Christ, all men are born in the same state as that in which Adam stood previous to his fall.

[658] Unpublished letter.

[659] Pawson’s manuscript letters.

[660] We have, in manuscript, his most malignant slander, but prefer withholding it. No wonder John Atlay wrote, in a letter to Mr. Merryweather, of Yarm, in 1785, “You know I never mount high in profession of grace.”

[661] Methodist Magazine, 1790, p. 103.

[662] Wesley’s Works, vol. xii., p. 328.

[663] Methodist Magazine, 1859, p. 247.

[664] Among other places, he preached at Sevenoaks, and is said to have used these words: “When a sinner is awakened, the baptists begin to trouble him about outward forms, and modes of worship, and that of baptism. They had better cut his throat,” etc. Whether the exact words were used we have no means of knowing; but a warm controversy sprung out of the affair. Mr. William Kingsford issued “A Vindication of the Baptists from the Criminality of a Charge exhibited against them by the Rev. Mr. Wesley.” This was answered by T. C., supposed by Kingsford to be the Rev. Mr. Coleman. (Query Thomas Coke?) And this was replied to by Kingsford in a shilling pamphlet, bearing the title, “Three Letters to the Rev. Mr. Wesley, containing remarks on a Piece lately published, with his approbation, and Three Challenges to all the Methodists in the Kingdom.” The whole thing was “much ado about nothing.”

[665] Methodist Magazine, 1825, p. 105.

1789. Age 86

Wesley wrote:

“January 1, 1789--If this is to be the last year of my life, according to some of those prophecies, I hope it will be the best. I am not careful about it, but heartily receive the advice of the angel in Milton,--

‘How well is thine; how long, permit to Heaven.’

“January 5--I once more sat for my picture. Mr. Romney is a painter indeed. He struck off an exact likeness at once; and did more in an hour than Sir Joshua did in ten.[666]

“January 9--I left no money to anyone in my will, because I had none. But now, considering that, whenever I am removed, money will soon arise by sale of books, I added a few legacies by a codicil, to be paid as soon as may be. But I would fain do a little good while I live; for who can tell what will come after him?”

“January 11--I again warned the congregation, as strongly as I could, against conformity to the world. But who will take the warning? If hardly one in ten, yet is my record with the Most High.”

“January 20--I retired in order to finish my year’s accounts. If possible, I must be a better economist; for, instead of having anything beforehand, I am now considerably in debt; but this I do not like. I would fain settle even my accounts before I die.”

It was at this period that the following unpublished letter was written. Duncan McAllum had been ordained by Wesley in 1787, and the reader will observe that, instead of addressing him as he addressed his preachers in general, he gives him the title of “reverend.”

“LONDON, January 20, 1789.

“DEAR DUNCAN,--By all means choose trustees without delay; and let them be such as belong to the circuit; only such as you can depend upon, both for judgment and honesty. I think it is by prayer that you must alter the purpose of the Earl of Findlater. I am not at all surprised at the behaviour of John Atlay. In a year or two, he will find whether he has changed for the better. He was the first occasion of the division at Dewsbury, by sending word to the trustees, that, if the conference would not supply them with preachers, he would come himself, and settle among them.

“I am, with love to sister McAllum, your affectionate friend and brother,

“JOHN WESLEY.

“To the Rev. Mr. McAllum, Inverness.”

Four days later, he wrote as follows to Freeborn Garretson, in America.

“LONDON, January 24, 1789.

“MY DEAR BROTHER,--It signifies but little where we are, so we are but fully employed for our good Master. Whether you went, therefore, to the east, it is all one, so you were labouring to promote His work. You are following the order of His providence, wherever it appeared, as a holy man expressed it, in a kind of holy disordered order. But there is one expression, that occurs twice or thrice in yours, which gives me some concern: you speak of finding freedom to do this or that. This is a word much liable to be abused. If I have plain Scripture, or plain reason, for doing a thing,--well. These are my rules, and my only rules. I regard not whether I had freedom or no. This is an unscriptural expression, and a very fallacious rule. I wish to be in every point, great and small, a scriptural, rational Christian.

“I am, your affectionate friend and brother,

“JOHN WESLEY.”[667]

At the end of January, Wesley went to open new chapels at Rye and Winchelsea. Returning to London, the month of February was spent in preaching, in writing, in meeting classes and the local preachers, and in ordaining Henry Moore and Thomas Rankin, the last of his preachers upon whom he laid his hands.[668]

The following anecdotes, related in the Life of Moore, belong to the present year, and are strikingly characteristic of Wesley and his friends.

One of the leading men, in the London circuit, (though not a member,) had been in the habit of receiving the sacrament from the hands of Wesley and his brother clergymen, but had fallen into sin. Henry Moore waited upon him for an explanation of his conduct, and, not being satisfied, told him he should be obliged to refuse him a note of admission to the Lord’s supper. The gentleman was annoyed, and went to one of Wesley’s clergy, whom he persuaded to apply to Wesley on his behalf. Entering the vestry while Wesley was writing the note, Moore with his honest sternness accosted him: “Sir, do you mean to give a note of admission to Mr. ----?” “Yes, Henry,” replied Wesley, “I have reason to believe the report of his conduct is a mistake.” “I have fully examined it,” answered Moore, “and I find it no mistake; and, if you give him a note, I shall not take the sacrament myself.” Wesley, in reply, observed, “I would take the sacrament if the devil himself were there.” “So would I,” said Moore, “but not if you gave him a note of admission.” The Irishman came off with flying colours; for Wesley put the note into the fire, and left the erring one to think and to repent.

Mrs. Hall was Wesley’s only surviving sister, and was an inmate of his house, but not a Methodist. One day, the two called on Henry Moore. “Brother,” said Mrs. Hall, “I should like to attend the religious meetings of your people. Have I your leave?” “O yes,” said he, “you may go to them.” “Then,” rejoined this friend of the great Dr. Johnson, “having your permission, I shall not ask that of any one else.” “Yes, you must;” replied her brother, remembering that Moore was circuit assistant, “when I am not here, you must ask leave of Henry Moore.”

In these days, it was customary for the itinerant and local preachers to take breakfast together, on Sunday mornings, at City Road. On one occasion, when Wesley was present, a young man rose and found fault with one of his seniors. The Scotch blood of Thomas Rankin was roused, and he sharply rebuked the juvenile for his impertinence; but, in turn, was as sharply rebuked himself. Wesley instantly replied: “I will thank the youngest man among you to tell me of any fault you see in me; in doing so, I shall consider him as my best friend.” This was quite enough to silence Rankin.

“Henry Moore,” said Wesley, “you are a witness that what John Atlay said, when he left us, is untrue. He said, ‘Mr. Wesley could never bear a man who contradicted him.’ Now no man in England has contradicted me as much as you have done; and yet, Henry, I love you still. You are right.”

Hundreds of such anecdotes might be given: these must serve as specimens.

On Sunday, the 1st of March, after preaching to two crowded congregations, in City Road, Wesley and three of his preachers took coach for Bath; and “spent,” says he, “a comfortable night, partly in sound sleep, and partly in singing praise to God.” Such, after a hard day, at seven o’clock in a winter’s night, was the start of an old man of eighty-six, on a five months’ preaching tour!

At Bath and Bristol, he spent a fortnight, in preaching and meeting classes, and then set out for Ireland. On the way, he preached at Stroud, Gloucester, and Tewkesbury. At Birmingham, he opened a new chapel, and remarks: “Saturday, March 21--I had a day of rest, only preaching morning and evening.” The passage from Holyhead, instead of occupying four hours, as at present, occupied thirty-six, and, during it, the venerable voyager was a serious sufferer. “I do not remember,” he writes, “that I was ever so sick at sea before; but this was little to the cramp which held most of the night with little intermission.” He arrived at Dublin quay at eight on Sunday morning, and, notwithstanding the illness from which he had suffered, went direct to Dublin chapel, and “preached on the sickness and recovery of King Hezekiah and King George,” and afterwards administered the sacrament to about five hundred people.

At this sacramental service, he employed his assistant, William Myles, in giving the cup to the communicants; an act which occasioned huge offence, for William Myles was not ordained. In the week following, a long paragraph appeared in the Dublin Evening Post, setting forth, that “the Church was in danger! and calling upon the archbishop to use his authority; for a Mr. William Myles, a layman, had assisted Mr. Wesley in administering the Lord’s supper; the greatest innovation that had been witnessed for the last fifty years!” “This brought on,” says Mr. Myles, “a newspaper controversy, which continued for three months. My name was bandied about to some purpose; but I endeavoured in patience to possess my soul. At the expiration of the three months, the subscribers desired the printer to put no more Methodist nonsense into his paper; and he had the good sense to listen to the requisition of his customers, which happily terminated this exquisitely silly controversy.”[669]

On Wesley’s arrival at Dublin, he had, to use his own expression, “letter upon letter,” concerning the alteration in the Sunday service, which had been introduced by Dr. Coke; and, hence, he addressed the following.

“To certain Persons in Dublin.

“WHITEFRIAR STREET, DUBLIN, March 31, 1789.

“MY DEAR BRETHREN,--I much approve of the manner and spirit wherein you write concerning these tender points. I explained myself upon them, in some measure, on Sunday: I will do it more fully now.

“At present, I have nothing to do with Dr. Coke: but I answer for myself. I do not separate from the Church, nor have any intention so to do. Neither do they, that meet on Sunday noon, separate from the Church, any more than they did before: nay, less; for they attend the church and sacrament oftener now than they did two years ago.

“‘But this occasions much strife.’ True; but they make the strife who do not attend the service. Let them quietly either come or stay away, and there will be no strife at all.

“‘But those that attend say, those that do not are fallen from grace.’ No, they do not give them a bad word; but they surely will fall from grace, if they do not let them alone who follow their own consciences.

“But you ‘fear this will make way for a total separation from the Church.’ You have no ground for this fear. There can be no such separation while I live. Leave to God what may come after.

“But, to speak plainly, do not you separate from the Church? Yea, much more than those you blame? Pray, how often have you been at church since Christmas? Twelve times in twelve weeks? And how long have you been so fond of the Church? Are you fond of it at all? Do not you go oftener to a Dissenting meeting than either to St. Patrick’s, or your parish church?

“My dear brethren, you and I have but a short time to stay together. ‘My race of glory is run, and race of shame; and I shall shortly be with those that rest.’ Therefore, as one that loves you well, and has loved you long, I advise you, in the presence and in the fear of God: (1) Either quietly attend the Sunday service, or quietly refrain from it; then there will be no strife at all. Now you make the strife of which you complain. (2) Make not this a pretence for being weary of well doing. Do not, for so poor a reason, withdraw your subscription from the school or the preachers. What a miserable revenge would this be! Never let it be said, that my friend A---- K----, that brother D----, or B----, were capable of this. From this hour, let this idle strife be buried in eternal oblivion. Talk not of it any more. If it be possible, think not of it any more. Rather think, ‘the Judge standeth at the door;’ let us prepare to meet our God!

“JOHN WESLEY.”[670]

Such was Wesley’s attempt to defend the Dublin Methodist service in church hours; or rather, such was his attack on those who were opposed to it. No doubt his accusations were founded upon facts; but this was hardly an answer to the argument of objectors, that having service in church hours was, ipso facto, separation from the Church. He tells us, that one consequence of Dr. Coke’s new arrangement was, that three times more Methodists now went to St. Patrick’s, on the first Sunday in every month, than had done for ten or twenty years before; and that, on the first Sunday of April, when he went himself, many of them went with him; the number of communicants being about five hundred, or, in other words, more communicants, on that single Sunday, than St. Patrick’s used to have the whole year round, before the Methodists were known in Ireland. The arrangement, says Wesley, that the Methodists in Dublin should have service in church hours, “on condition that they would attend St. Patrick’s every first Sunday in the month, was made, not to prepare for, but to prevent, a separation from the Church.” There can be no question, that this was Wesley’s wish; but it may be doubted whether it was Dr. Coke’s intention.

During this Dublin fracas, Wesley sent, at least, one letter to the public papers. The following is an extract.

“To the Printer of the ‘Dublin Chronicle.’

“LONDONDERRY, June 2, 1789.

“SIR,--As soon as I was gone from Dublin, the Observer came forth, only with his face covered. Afterwards, he came out, under another name, and made a silly defence for me, that he might have the honour of answering it. His words are smoother than oil, and flow (who can doubt it?) from mere love both to me and the people.

“But what does this smooth, candid writer endeavour to prove, with all the softness and good humour imaginable? Only this point, (to explain it in plain English,) that I am a double tongued knave, an old crafty hypocrite, who have used religion merely for a cloak, and have worn a mask for these fifty years, saying one thing and meaning another. A bold charge this, only it happens that matter of fact contradicts it from beginning to end.”

Wesley then proceeds to give an outline of his history from his youth to the time when he took the French churches in West Street, Seven Dials, and in Spitalfields, and he and his brother began to preach in them in church hours; and states that the two archbishops of Canterbury, Potter and Secker, and the two bishops of London, Gibson and Lowth, never blamed them for this, or thought or called it separation from the Church; only, on one occasion, Archbishop Potter said: “These gentlemen are irregular; but they have done good, and I pray God to bless them.” Wesley continues:

“It may be observed that, all this time, if my brother or I were ill, I desired one of our other preachers, though not ordained, to preach in either of the chapels, after reading part of the Church prayers. This both my brother and I judged would endear the Church prayers to them, whereas, if they were used wholly to extemporary prayer, they would naturally contract a kind of contempt, if not aversion, to forms of prayer; so careful were we, from the beginning, to prevent their leaving the Church.

“When the Rev. Mr. Edward Smyth came to live in Dublin, he earnestly advised me to leave the Church; meaning thereby, (as all sensible men do,) to renounce all connection with it, to attend the services of it no more, and to advise all our societies to take the same steps. I judged this to be a matter of great importance, and would, therefore, do nothing hastily; but referred it to the body of preachers, then met in conference. We had several meetings, in which he proposed all his reasons for it at large. They were severally considered, and answered, and we all determined not to leave the Church.

“A year ago, Dr. Coke began officiating at our chapel in Dublin. This was no more than had been done in London for between forty and fifty years. Some persons immediately began to cry out, ‘This is leaving the Church, which Mr. Wesley has continually declared he would never do.’ And I declare so still. But I appeal to all the world, I appeal to common sense, I appeal to the Observer himself, could I mean hereby, ‘I will not have service in church hours’? No; but I denied, and do deny still, that this is leaving the Church, either in the sense of Bishop Gibson, or of Mr. Smyth at the Dublin conference. Yet, by this outcry, many well meaning people were frighted well-nigh out of their senses.

“‘But see the consequence of having Sunday service here! See the confusion this occasioned!’ Some time since, while a popular preacher was preaching at Leeds, one cried out, ‘Fire! Fire!’ The people took fright, some leaped over the gallery, and several legs and arms were broken. But upon whom were these consequences to be charged? Not on the preacher, but on him that made the outcry. Apply this to the present case. I have kindled no more fire in Dublin than I did in London. It is the Observer and a few other mischief makers, who fright the people out of their senses; and they must answer to God for the consequence.

“This is my answer to them that trouble me, and will not let my grey hairs go down to the grave in peace. I am not a man of duplicity; I am not an old hypocrite, a double tongued knave. More than forty years, I have frequented Ireland. I have wished to do some good here. I now tell a plain tale, that ‘the good that is in me may not be evil spoken of.’ I have no temporal end to serve. I seek not the honour that cometh of men. It is not for pleasure, that, at this time of life, I travel three or four thousand miles a year. It is not for gain.

‘No foot of land do I possess, No cottage in this wilderness; A poor wayfaring man, I lodge awhile in tents below, Or gladly wander to and fro, Till I my Canaan gain.’

“JOHN WESLEY.

“P.S. At the desire of a friend, I add a few words in answer to one or two other objections.

“First. When I said, ‘I believe I am a scriptural bishop,’ I spoke on Lord King’s supposition, that bishops and presbyters are essentially one order.

“Secondly. I did desire Mr. Myles to assist me in delivering the cup. Now, be this right or wrong, how does it prove the point now in question, that I leave the Church? I ask (2) What law of the Church forbids this? And (3) What law of the primitive church? Did not the priest in the primitive church send both the bread and wine to the sick by whom he pleased, though not ordained at all?

“Thirdly. The Observer affirms, ‘To say you will not leave the church, meaning thereby all true believers in England, is trifling.’ Certainly; but I do not mean so when I say, ‘I will not leave the Church.’ I mean, unless I see more reason for it than I ever yet saw, I will not leave the Church of England as by law established, while the breath of God is in my nostrils.”[671]

Such was Wesley’s manifesto in 1789; in reality, a defence of a thing he had often condemned,--Methodist service in church hours.

While Wesley was thus attacked in the public press, he met with the greatest respect and attention from several persons of distinguished rank in Dublin and its environs; the Earl of Moira among the number. “They seemed,” says Mr. Myles, “to think it a blessing to have him beneath their roof.”[672] Many of them flocked to hear him, on Good Friday, when he preached, morning and evening, in the elegant chapel of his old clerical dissenting friend, the Rev. Edward Smyth. Neither grand people, however, nor grand chapels, were at all prized by Wesley, except as they furnished opportunities of Christian usefulness. “At both times on Good Friday,” says he, “we had a brilliant congregation, among whom were honourable and right honourable persons; but I felt they were all given into my hands; for God was in the midst. What a mercy it is, what a marvellous condescension in God, to provide such places as Bethesda, and Lady Huntingdon’s chapels, for these delicate hearers, who could not bear sound doctrine if it were not set off with these pretty trifles!”

Dublin was not the only place which, at this time, gave Wesley trouble. The Dewsbury circuit was entirely wrested by his traitorous book steward; and now, the same rebellion against giving Wesley, and (after his death) Wesley’s conference, the sole power to appoint preachers, was showing itself at Shields. Hence the following, addressed to the three itinerant preachers stationed in the Newcastle circuit.

“DUBLIN, April 11, 1789.

“I require you three, Peter Mill, Joseph Thompson, and John Stamp, without consulting or regarding any person whatever, to require a positive answer of Edward Coats, within three weeks after the receipt of this, ‘Will you, or will you not, settle the house at Milburn Place, North Shields, on the Methodist plan?’ If he will not do it within another week, I farther require that none of you preach in that house, unless you will renounce all connection with your affectionate brother,

“JOHN WESLEY.

“I am at a point. I will be trifled with no longer.”[673]

Was this more hasty than wise? John Pawson seemed to think so. The following is taken from one of his unpublished letters, to Charles Atmore, dated “Leeds, May 9, 1789.”

“What a pity it is that Mr. Wesley will pursue these violent measures! If he goes thus, there will be divisions upon divisions among us. Mr. Hanby informs me, that, at North and South Shields, and at Alnwick, they refuse to settle their houses upon the conference plan; and, at Newcastle, they have been talking of building a chapel for the Rev. Mr. Collins, and of inviting some of the best preachers to settle among them, and make a circuit by themselves. I suppose Mr. Sagar would tell you, they had strange commotions among them when he was there.”

But even this was not all. In 1785, Wesley ordained John Pawson and Thomas Hanby for Scotland; where, for two years, they had administered the sacraments, and had preached in gown and bands. In 1787, as already stated, he brought them back to England, commanded them to doff their canonicals, and, being in England, to discontinue their sacramental services. This, to Pawson, was exceedingly annoying; but he hardly had the pluck of Hanby in resisting it. Hanby and Joseph Taylor, (who had also been ordained, and was in the same dubious position,) were now stationed in the Nottingham circuit; and many of the Methodists, aware of their ordination, naturally wished them to administer to them the Christian ordinances; but this Wesley imperiously prohibited. Taylor yielded; Hanby persisted. The following extracts, from two of his unprinted letters, will be read with interest. The first was addressed to James Oddie; the second to Richard Rodda.

“GRANTHAM, May 21, 1789.

“MY VERY DEAR BROTHER,--I have been in deep waters on account of my administering the Lord’s supper, which I think it my duty to do, especially to those who, for conscience sake, cannot go to church. Mr. Wesley ordered me to desist. I told him, if I did, I should sin, because I was persuaded it was my duty. Then he instructed the London clergy and preachers to take me in hand. I have received their letter, and have replied, that I must still do as I have done; and that, if Mr. Wesley has given me up into their hands, they must act according to their own judgment; for what I was now doing was from a Divine conviction of my duty. Thus the matter rests. For some time, I have expected another preacher to take my place; but, as he has not come, perhaps, they will refer the matter to conference. Mr. Wesley has ordered Joseph Taylor, (who opposes me all he can,) to remove the leaders who have promoted the sacraments; if he does so, I expect there will be a division.

“See, my brother, my situation. I am much afraid of myself, lest I should defile my conscience by yielding to the importunity of the preachers. I am of all others the most improper person to make a stand in defence of Christ’s precious and most neglected ordinance. However, hitherto, through infinite mercy, I have been firm and immovable; and our solemnities are much owned of God; and I have much employment in the sacred service. I meet with great opposition from the high church bigots; but yet there are many, who will stand by me, let the consequence be what it will.

“Let me hear from you soon; and advise your very affectionate friend and brother,

“THOMAS HANBY.”

“PLUMTREE, June 4, 1789.

“MY DEAR FRIEND,--O yes! my sin is not to be forgiven unless I repent, which I cannot do. That is too late, because I cannot seek it with tears. Mr. Wesley has declared, that he will exclude the preachers who administer the Lord’s supper in England. For some time, I have expected to be unshipped; but whether hands are scarce, or I am to be permitted to finish my voyage, which will be the last week in July, I cannot tell.

“I came under no such obligations to Mr. Wesley, not to administer in England. If this prohibition had been laid upon me, I hope I should have refused his offer of nothing. I am in the fire, but, like the salamander, I live there. I am up to the chin in deep waters; but not drowned. Mr. Mather sent me a threatening bull; Mr. Wesley a second; and, to complete the work, the clergy in London, Mr. Rankin and Mr. Moore, joined their artillery. The last in command is my colleague, Joseph Taylor, who opposes me with the utmost warmth. You will readily conclude, ‘Poor Hanby will be overpowered by numbers.’ True; but I still keep the field, for all that, and mean to die there. I am single handed, for my brethren, who promised to support me, have deserted to the strongest party, not an unusual case. I grant, that those who are called to preach have an equal right to administer; but do not talk of ‘depreciating ordination.’ Mr. Wesley did that, seven years ago, when he published in the newspapers those who had presumed to be ordained by the Greek bishop. I expect, he will depreciate me, though he himself ordained me, and commanded me to administer the ordinances in the church of God.

“When the great opposition against the sacraments was formed, Mr. Taylor had administered once; and I had promised to do so in two other places; and when my engagements were fulfilled, I proposed to desist from proceeding further, (as he had done,) for I saw there was no withstanding so formidable a body. However, I was brought into deep distress of mind, by the earnest request of the people, who had not communicated for years, and who would not communicate with drinking, whoring, swearing, and fighting parsons. The Lord let me see that His ordinance was become obsolete, and that it was an unreasonable stretch of power, in any human creature, to say, ‘If you will not communicate with these wicked men, you shall not communicate at all.’ This appeared to me as an abrogation of Christ’s commanded ordinance, for which no one, either man or angel, had authority. I saw it was my duty to stand forth in defence of this ordinance, and to suffer for it; for suffer I am sure to do. Mr. Wesley, for many years, has treated me contemptuously, putting me beneath the weakest and most suspicious characters, (viz. Briscoe and Fenwick,) and, therefore, I expect no favour in that quarter.

“I begin to look out for some poor cottage, to which I may retire, and wait the opening of Providence. ‘Vox populi vox Dei,’ is my motto; and, whatever others may say or think of me, I have no other motive but the principle of Divine love. I can promise my sect neither riches nor honour, by my opposition to the conference; but quite the reverse. To be expelled the connexion, after thirty-five years of uninterrupted labour, is, to me, a very painful thought; but I see I must suffer it; and shall only take away with me this motto, ‘Driven from Methodism for defending the injured, and nearly abrogated and obsolete, ordinance of Christ.’ Farewell, Mr. Wesley! Farewell, Mr. Rodda! Farewell, conference!

“I have written Mr. Wesley my reasons for acting in opposition to his will, and my reasons why I must still act as I do; but he has given me no answer. Well, I am nothing. I only want to be the servant of God; and I see I must be His servant in His own way. If we may judge of the propriety of our action, by His sacred presence, I can assure you the tokens of that presence are wonderfully manifested in our assemblies.

“Many of the people in this circuit intend to apply again for the ordinance; and, perhaps, their petition will be treated with the same contempt as their last was at Manchester.

“I am your very affectionate, and much obliged friend and brother,

“THOMAS HANBY.”

This was a painful state of things; Dewsbury, Shields, Nottingham, and Dublin, in rebellion; and now Thomas Hanby, ordained by Wesley, and one of his best preachers, in danger of expulsion, for doing what he deemed to be his duty. Fortunately, this unbending minister was saved; and became the elected president of the fourth conference that was held after Wesley’s death. On Christmas day, in 1796, he preached thrice in Nottingham, and met four or five classes for the renewal of their quarterly tickets. This was his last labour of love. Four days afterwards, he died, saying: “I am departing; but I have fought a good fight.”[674]

Wesley left Dublin, on his preaching tour through the Irish provinces, on the 13th of April, and returned on the 19th of June. In this nine weeks’ journey he preached about a hundred sermons, in more than sixty different towns and villages, at least a dozen times in the open air, half-a-dozen times in churches, and once in a place which, he says, was “large, but not elegant--a cow house.”

During a part of the time, he was seriously unwell, being attacked with a complaint which was new to him, diabetes. He wrote to London for the advice of Dr. Whitehead, and, though the disease abated under the doctor’s treatment, he suffered from it, more or less, to the time of his decease.[675]

“I was delighted,” says Mr. Alexander Knox, “to find his cheerfulness in no respect abated. It was too obvious that his bodily frame was sinking; but his spirit was as alert as ever; and he was little less the life of the company he happened to be in, than he had been three-and-twenty years before, when I first knew him. Such unclouded sunshine of the breast, in the deepest winter of age, and on the felt verge of eternity, bespoke a mind whose recollections were as unsullied as its present sensations were serene.”

In illustration of Mr. Knox’s testimony, an anecdote may be added. At this time, Mr. (afterwards the Rev.) Joseph Burgess was quartermaster of a regiment of soldiers in Sligo barracks, and had the honour of entertaining Wesley as his guest. A large party of friends were assembled to meet the venerable visitor at dinner; and, while the meal was in progress, he suddenly laid down his knife and fork, clasped his hands, and lifted up his eyes, as in the attitude of praise and prayer. In an instant, feasting was suspended, and all the guests were silent. Wesley then gave out, and sang with great animation,

“And can we forget, In tasting our meat, The angelical food which ere long we shall eat; When enrolled with the blest, In glory we rest, And for ever sit down at the heavenly feast?”

The happy old man, so near to the gates of heaven, then quietly resumed his knife and fork; and all felt that this beautiful spontaneous episode, in the midst of an Irish dinner, had done them good.[676]

Wesley spent three weeks more in Dublin and its vicinity. He visited the classes, which contained above a thousand members, after he had excluded about a hundred. He also held his Irish conference, at which, of the sixty preachers then employed in the sister island, between forty and fifty were present. He writes:

“I found such a body of men as I hardly believed could have been found together in Ireland; men of so sound experience, so deep piety, and so strong understanding. I am convinced, they are no way inferior to the English conference, except it be in number. I never saw such a number of preachers before, so unanimous in all points, particularly as to leaving the Church, which none of them had the least thought of. It is no wonder, that there has been this year so large an increase of the society.”

On the conference Sunday, Wesley and his preachers, and a large number of the Dublin Methodists, attended the service in St. Patrick’s. “The dean,” says he, “preached a serious, useful sermon; and we had such a company of communicants as, I suppose, had scarce been seen there together, for above a hundred years.”

On his birthday he wrote:

“June 28.--This day I enter on my eighty-sixth year.[677] I now find, I grow old: (1) My sight is decayed; so that I cannot read a small print, unless in a strong light. (2) My strength is decayed; so that I walk much slower than I did some years since. (3) My memory of names, whether of persons or places, is decayed; till I stop a little to recollect them. What I should be afraid of, is, if I took thought for the morrow, that my body should weigh down my mind; and create either stubbornness, by the decrease of my understanding, or peevishness, by the increase of bodily infirmities: but Thou shalt answer for me, O Lord my God.”

At length, on July 12, Wesley bid adieu to the shores of Ireland, for ever. It was a touching scene. Multitudes followed him to the ship. Before he went on board, he read a hymn; and the crowd, as far as emotion would let them, joined the sainted patriarch in singing. He then dropped upon his knees, and asked God to bless them, their families, the Church, and Ireland. Shaking of hands followed; many wept most profusely; and not a few fell on the old man’s neck and kissed him. He stepped on deck; the vessel moved; and then, with his hands still lifted up in prayer, the winds of heaven wafted him from an island which he dearly loved; and the warm hearted Irish Methodists “saw his face no more.”[678]

Before proceeding with Wesley’s history, another selection from his letters may be welcome. The first was addressed to a man who deserves a passing notice.

Walter Churchey was an enthusiastic Welshman; a lawyer with a large family and a slender purse; a good, earnest, conceited old Methodist, who, unfortunately for his wife and children, had more delight in writing poetry than he had employment in preparing briefs. He was one of Wesley’s correspondents as early as 1771;[679] exchanged letters with Wesley’s brother Charles; was an acquaintance of the saintly Fletcher; and an intimate friend of Joseph Benson and Dr. Coke. He claimed the honour, which belonged to others, of having first suggested to Wesley the publishing of his Arminian Magazine;[680] and, in a manuscript letter before us, states that he it was who originated the scheme for reducing what he calls “the national debt” of Methodism in the year 1800. He was a good man, though perhaps flighty, very diligent but very poor, a warm admirer of Methodist doctrine, but withal a millenarian, who wrote, in the letter just mentioned: “I have lost my friend, Wesley; but I shall see him again, perhaps soon, even upon earth, where the sufferers for Christ are to rise to reign in His spiritual kingdom on earth a thousand years. I grow daily a greater Brotherite.”[681]

In 1786, Churchey wished to enrich the world with his poetical productions; and, among others, consulted Wesley and the poet Cowper. The latter, in reply, remarked: “I find your versification smooth, your language correct and forcible, and especially in your translation of the Art of Printing. But you ask me, would I advise you to publish? I would advise every man to publish, whose subjects are well chosen, whose sentiments are just, and who can afford to be a loser, if that should happen, by his publication.”[682]

Thus encouraged, the sanguine Welshman set to work; Wesley helped him in obtaining subscribers; the poems were published; the reviewers were revilers; and poor Churchey was poorer than ever.

The following letters, among others, were addressed to this worthy, but needy man. The first and second have not before been published.

“LONDON, February 11, 1789.

“MY DEAR BROTHER,--On Monday, March 2, I hope to be in Bath or Bristol, and then we may talk about the number of copies. I have been much more concerned than you, for these sixty years, in printing books, both with and without subscription; and I still think, with all our skill and industry, we shall be hard set to procure three hundred subscribers. Perhaps three hundred may promise; but we must never imagine that all who promise will perform. But of this we may talk more, when we meet at Bristol.

“I suppose every one that loves King George loves Mr. Pitt. Peace be with all your spirits!

“I am your affectionate brother,

“JOHN WESLEY.”

“CLONES, May 25, 1789.

“MY DEAR BROTHER,--I am afraid of delay. I doubt, I shall not be able to be as good as our word, although, in the last proposals, I have protracted the time of delivery till the 1st of August. As you are not a stripling, I wonder you have not yet learnt the difference between promise and performance. I allow, at least, five-and-twenty per cent; and, from this conviction, I say to each of my subscribers (what, indeed, you cannot say so decently to yours), ‘Sir, down with your money.’

“I know Dr. Ogilvie well. He is a lovely man and an excellent poet. I commend you for inoculating the children. I believe the hand of God is in our present work: therefore, it must prosper. Indeed, I love sister Churchey, and am your affectionate friend and brother,

“JOHN WESLEY.”

The following, besides referring to Churchey’s poems, is possessed of interest as containing an allusion to the prayer-book published in 1788; and also Wesley’s final testimony concerning the great philanthropist, John Howard, who died seven months afterwards.

“DUBLIN, June 20, 1789.

“MY DEAR BROTHER,--Michael ---- is an original. He tells lies innumerable, many of them plausible enough. But many talk full as plausibly as he; and they that can believe him, may.

“I do not doubt, but some part of your verse, as well as prose, will reach the hearts of some of the rich.

“Dr. Coke made two or three little alterations in the prayer-book without my knowledge. I took particular care throughout, to alter nothing merely for altering’s sake. In religion, I am for as few innovations as possible; I love the old wine best. And if it were only on this account, I prefer ‘which’ before ‘who art in heaven.’

“Mr. Howard is really an extraordinary man. God has raised him up to be a blessing to many nations. I do not doubt, but there has been something more than natural in his preservation hitherto, and should not wonder if the providence of God should hereafter be still more conspicuous in his favour.

“About three weeks hence, I expect to embark for England. Peace be with you and yours!

“I am your affectionate brother,

“JOHN WESLEY.”[683]

While in Ireland, Wesley was troubled with the affairs of Scotland. Two years before this, John Pawson, eager to exercise his newly acquired episcopal or presbyterian power,--whichever the reader has a mind to call it,--began, in Glasgow, a species of Methodism, which was not Wesley’s, but his own. He ordained seven elders, who were to meet weekly, and to have the supervision of the temporal and spiritual affairs of the Glasgow Methodists. In a book, Pawson wrote the rules, which were to regulate their conduct. Among others, one regulation was, that no person should be admitted into the society, or be expelled from it, but by a majority of these ordained elders; for, though the itinerant preacher might preside at their meetings, he was not allowed to vote. No doubt, honest but simple Pawson expected good and great results. The elders, however, like Pawson, had no notion of being invested with ecclesiastical office without using it; and, hence, all sorts of paltry cases were got up, apparently for the purpose of enabling the newly fledged elders to show their skill in settling them. One must suffice, as a specimen. Thomas Tassey, the most vigilant and active of the official seven, alleged that Peggy ---- had become a lodger with Peggy ----, and had committed theft; and that, as the time for the administration of the sacrament was approaching, the charge against Peggy ---- ought to be judicially examined. Accordingly, a sessions was appointed. The elders, the accuser, the accused, and the witnesses were present. Beside these, there were also the two circuit preachers, Jonathan Crowther and Joseph Cownley, whom Crowther justly designates “two poor ciphers,” seeing, though they might preside, they had no power to vote. The charge was, that when Peggy ---- went to lodge with Peggy ----, the latter Peggy bought half an ounce of tea, and a farthing’s worth of oil; that these household provisions did not last so long as usual; and that the probability was, that the property of Peggy ---- had, to some extent, been feloniously appropriated by her lodger, Peggy ----. The affair was so serious, and withal so solemnly conducted, that it became needful to adjourn. At the second sessions, Crowther (who, though not allowed to vote, had a right to examine witnesses), asked the Peggy whose property was in question, how often she had made herself tea out of the half ounce, part of which had been stolen. Peggy dolorously answered, “Only seven times.” She was then examined respecting her farthing’s worth of oil; and it was ascertained, that, though it had not lasted as long as usual, she had been using a new feather in applying it; and it was thought that the new feather might have absorbed the quantity which Peggy, the lodger, was accused of stealing.

So the matter ended. Jonathan Crowther was disgusted, and told Pawson’s ordained elders, that their discipline resembled the wisdom of Solomon, for it took cognisance of everything, from the hyssop on the wall to the cedars of mount Lebanon. The system had been instituted by Pawson, one of Wesley’s confidential friends, and a preacher of seventeen years’ standing. Crowther was young and inexperienced, only in the fifth year of his itinerant life; but he was gifted with common sense, and saw that, if this ordained machinery was continued, Methodism must be ruined. Wesley had been in Scotland twelve months before; but, strangely enough, appears to have been kept in ignorance of the new court at Glasgow. At all events, Jonathan Crowther now wrote to him; and received the following decisive answer.

“CORK, May 10, 1789.

“MY DEAR BROTHER,--‘Sessions’! ‘elders’! We Methodists have no such custom, neither any of the churches of God that are under our care. I require you, Jonathan Crowther, immediately to dissolve that session (so called) at Glasgow. Discharge them from meeting any more. And if they will leave the society, let them leave it. We acknowledge only preachers, stewards, and leaders among us, over which the assistant in each circuit presides. You ought to have kept to the Methodist plan from the beginning. Who had my authority to vary from it? If the people of Glasgow, or any other place, are weary of us, we will leave them to themselves. But we are willing to be still their servants, for Christ’s sake, according to our own discipline, but no other.

“JOHN WESLEY.”[684]

Before accompanying Wesley on his way back to England, we insert another letter, which is abridged in Wesley’s collected works. Adam Clarke was in the isle of Jersey; but Wesley wished him to remove to Dublin, on account of the disturbed state of the society in that city. His old friend, the Rev. Edward Smyth, was now one of his bitter enemies. Hence the following.

“NEAR DUBLIN, June 25, 1789.

“DEAR ADAM,--You send me good news with regard to the islands. Who can hurt us, if God is on our side? Trials may come, but they are all good. I have not been so tried for many years. Every week and almost every day, I am bespattered in the public papers, either by Mr. Smyth, or by Mr. Mann, his curate. Smooth, but bitter as wormwood, are their words; and five or six of our richest members have left the society, because (they say) ‘I have left the Church.’ Many are in tears on account of it; and many are terribly frightened, and crying out, ‘Oh! what will the end be?’ What will it be? Why, ‘Glory to God in the highest, peace on earth, and goodwill among men.’

“But, meantime, what is to be done? What will be the most effectual means to stem this furious torrent? I have just visited the classes, and find still in the society upwards of a thousand members; and, among these, many as deep Christians as any I have met with in Europe. But who is able to watch over them, that they may not be moved from their steadfastness? I know none more proper than Adam Clarke and his wife. Indeed, it may seem hard for them to go into a strange land again. Well, you may come to me at Leeds, at the latter end of next month; and if you can show me any that are more proper, I will send them in your stead.[685] That God may be glorified, is all that is desired by, dear Adam,

“Your affectionate friend and brother,

“JOHN WESLEY.”[686]

It has been already stated, that Wesley embarked for England on July 12. William Myles was with him, and says: “We had a pleasant passage; Mr. Wesley preached, and we sang hymns most of the way.”[687] The passage lasted about six-and-thirty hours.

After holding services at Chester and Northwich, Wesley made his way to Manchester, where he and Coke administered the sacrament to about twelve hundred communicants. At Dewsbury, where John Atlay had taken both the Methodists and their chapel, Wesley preached out of doors, in a drenching rain. He then proceeded to Leeds for the purpose of holding his annual conference; and, on the day before it began its sessions, preached from what would be a good conference text at the present time: “O Timothy, keep that which is committed to thy trust, avoiding profane and vain babblings, and oppositions of science falsely so called.”

As usual, Wesley, besides conducting the business of the conference, preached every day during its sittings; and his texts throughout were equally well timed, namely: “Train up a child in the way he should go; and when he is old he will not depart from it.” “We through the Spirit wait for the hope of righteousness by faith.” “Woe unto the world because of offences! for it must needs be that offences come; but woe to that man by whom the offence cometh.” “To the weak became I as weak, that I might gain the weak; I am made all things to all men, that I might by all means save some.” “Well, Master, Thou hast said the truth; for there is one God; and there is none other but He.” “I have a message from God unto thee.” “If any man speak, let him speak as the oracles of God.”[688] Here was a word in season for every one. Rare was the treat to attend a conference like this. On the conference Sunday, Wesley seems to have devolved the preaching upon others; but the day was not an idle one. He writes: “with the assistance of three other clergymen, I administered the sacrament to fifteen or sixteen hundred persons.” When and where are such sacramental services held at present?

What may be called the conference sermon was preached by a local preacher, perhaps the only instance of the kind in Methodism’s history. James Hamilton, M.D., was the preacher; his text, “Trust ye not in lying words, saying, the temple of the Lord, the temple of the Lord, the temple of the Lord, are these.” His sermon was printed, and was sold “at the Rev. Mr. Wesley’s preaching houses in town and country,” with the following title: “A Sermon preached at Leeds, July 29, 1789, before the Methodist Preachers, assembled in Conference, and a large body of the people in connection with them; and now published at the request of many of the Hearers.”

This also was a sermon for the times, and evidently had Wesley’s approbation. Its gist may be gathered from a few brief extracts.

After dwelling on the functions of the priests and scribes of the Jewish church, the preacher said:

“But as all external religion is of no use, any farther than as it advances the spiritual kingdom of Christ in the soul; and as the Jews too often lost sight of this, resting in their types and ceremonies, God called a race of men, named prophets, who had nothing to do with the priesthood; men full of the Holy Ghost; and sent them to declare that all external religion is nothing worth, when it fails to produce purity of heart. The prophets were, (with two or three exceptions,) what we call laymen,--taken from the common occupations in Judæa, chiefly farmers and shepherds,--holy men, men of strong faith, their hearts overflowing with zeal for the honour of God,--men of invincible courage, practising the strictest temperance, and clothed in the plainest manner.”

Dr. Hamilton then proceeded to argue, that Methodist preachers bore some analogy to these special messengers of God in ancient times; and after an affectionate allusion to the two Wesleys, and to Whitefield, continued:

“And here mark the Divine wisdom. Although their brother priests in the Church thrust them from them, and although their names were cast out as evil above the names of all men, they ever retained a strong and affectionate attachment to the men who had thus abused them, and to the Church of which they were members; and this has been, in the overruling hand of God, the great means of carrying on that glorious spiritual work which we now behold. Had it not been for this attachment, the Methodists would have, long ere this, become a distinct body, separate from the Church and all others; and, I fear, in consequence thereof, would have sunk into the dead formality of the numerous sects, with which the world is harassed and divided.”

Then proceeding to address the assembled conference, the preacher added:

“Will ye bear with me, ye spiritual messengers of the Lord, while I presume to say a few words to you? See with what a holy calling ye are called; for what a glorious and important end God has raised you up! Even to set spiritual religion before the eyes of all men; to cry to men of all opinions, sects, and parties, ‘Trust not unto lying words, saying, The temple of the Lord are these’; to bring them, from resting in external duties, to the possession of internal holiness; from an opinion in the head, to the love of God in the heart. Let then the dead bury their dead! Let the formalist and the pharisee, the church bigot and the sectary, contend for ways of thinking, gestures in worship, and modes of church government; but may ye never forget, that ye are sent for a nobler end; that your commission is the same as Paul’s, not to baptize, but to preach the gospel. Although I am neither a prophet, nor the son of a prophet; yet forgive me when I express my fears, that, if ever the Methodists leave their several churches; if ever ye set up as a separate people by external distinctions and creeds; if ye substitute a silken gown and sash for rough garments and a leathern girdle, and call one another, Rabbi! Rabbi! then the glory will depart from you, and God will raise up another people. He will call other lay preachers, no matter by what name; and He will send them to call you from opinions and forms, and to sound in your ears, ‘Trust not unto lying words, saying, The temple of the Lord, the temple of the Lord, the temple of the Lord are these.’”

Hamilton’s sermon, to say the least, was ingenious; and referring as it does to the great topic of the day, separation from the Church, these extracts will not be regarded as out of place.

Wesley says, there were about a hundred preachers present at the conference; Atmore says, about a hundred and thirty;[689] be that as it may, one hundred and fifteen of them signed a declaration, that they entirely approved of Methodist chapels being settled on the conference plan; and, among these, were several who, soon after, distinguished themselves as Methodist reformers, namely, William Thom, Henry Taylor, and Alexander Kilham.

The principal subjects discussed are thus referred to in Wesley’s journal.

“July 28--The case of separation from the Church was largely considered, and we were all unanimous against it. August 1--We considered the case of Dewsbury house, which the self elected trustees have robbed us of. The point they contended for was this,--that they should have a right of rejecting any preachers they disapproved of. But this, we say, would destroy itinerancy. So they chose John Atlay for a preacher, who adopted William Eels for his curate. Nothing remained but to build another preaching house, towards which we subscribed £206 on the spot.”

Besides these, some other points were decided; namely, that the preachers should read the rules of the society in every society once a quarter; that no person should be admitted to lovefeasts without a society ticket, or a note from the assistant; that every watchnight should be continued till midnight; that the collections at lovefeasts should be most conscientiously given to the poor; that preachers should not go out to supper, and should be home before nine at night; that preachers’ children should dress exactly according to the band rules; that only one preacher should come in future to the conference from Scotland, except those that were to be admitted into full connexion; and that no books should be published without Wesley’s sanction, and that those approved by him should be printed at his press in London, and be sold by his book steward.

We give these legislative enactments as we find them. The last bore hardly on strong minded writers, like Thomas Taylor and Joseph Benson.

The day after the conference concluded, Wesley set out for London, and thence, for the last time, to Cornwall. His first day’s journey was seventy miles, and his second eighty, and to this amount of labour was added preaching. One day in London was devoted to business; on the next, which was Sunday, the patriarchal preacher delivered two sermons in the chapel in City Road, set out at seven o’clock, p.m., travelled all night, and reached Bristol about noon on Monday. Without delay, he hurried on to Plymouth, preaching at Taunton, Collumpton, and Exeter. At Plymouth there had been, what he calls, a “senseless quarrel”; but he administered the sacrament to six hundred people, and preached to an enormous congregation out of doors.

Arriving at St. Austell, he says: “I knew not where to preach, the street being so dirty, and the preaching house so small. At length, we determined to squeeze as many as we could into the preaching house; and truly God was there.” At Truro, the street, leading to the chapel, being blocked up with starving tinners demanding an increase to their wages, and a troop of soldiers who were keeping peace, Wesley was obliged to preach “under the coinage hall.” Forty years had elapsed since he was last at Falmouth, and then he was “taken prisoner by an immense mob, gaping and roaring like lions; now high and low lined the street, from one end of the town to the other, out of stark love and kindness”; and he preached to the largest congregation he had ever seen in Cornwall, except in or near Redruth. The same sort of scenes awaited him at Helstone, St. Just, Newlyn, and Penzance. In Gwennap pit his congregation was calculated at five-and-twenty thousand. This remarkable spot was first used by Wesley, as a place for preaching, in 1762, on account of the wind being so boisterous as to prevent him occupying his usual stand in the town itself. “At a small distance,” says he, “was a hollow capable of containing many thousand people. I stood on one side of this amphitheatre, toward the top, with the people beneath, and on all sides.” Many since then had been the marvellous scenes he had witnessed in this “the finest natural amphitheatre in the kingdom.” There can be little doubt, that the estimated numbers were sometimes greater than the real; but still, it was here, on this Cornish common, that Wesley had the largest congregations to whom he ever preached. The place is now one of the “sights” of Cornwall. Here an annual service has been held ever since Wesley’s death; and now, on every Whitmonday, thousands wend their way, in every style of conveyance, from the donkey cart of the poor peasant to the dashing carriage of the wealthy squire, and assembling within the area and around the banks of this consecrated hollow, join in one vast act of worship, offered to the God of heaven. Here we have Methodism’s yearly pilgrimage, made by hosts of Cornish Methodists, not to honour man, but to commemorate the mercies of their fathers’ God, and to ask His help and blessing on behalf of themselves and their posterity.

Eleven days were spent in Cornwall, during which Wesley preached, at least, seventeen times, nine of which were in the open air. “There is,” says he, “a fair prospect in Cornwall, from Launceston to the Land’s End.”

On his way back, we find him preaching at Tavistock, Plymouth, Exeter, Tiverton, Halberton, Taunton, Castle Carey, Ditcheat, and Shepton Mallet, eleven sermons, in seven days, besides the travelling from Cornwall to Bristol. No wonder that the venerable traveller sometimes started at three o’clock in the morning!

Bristol was the centre of Wesley’s labours from September 5 to October 5. On one of the Sundays, he preached twice in his own chapel, and once in Temple church; but writes: “It was full as much as I could do. I doubt I must not hereafter attempt to preach more than twice a day.”

On October 5, he started from Bristol at four o’clock in the morning, for London. Arriving in town, he wrote:

“I am now as well, by the good providence of God, as I am likely to be while I live. My sight is so decayed, that I cannot well read by candlelight; but I can write as well as ever; and my strength is much lessened, so that I cannot easily preach above twice a day. But, I bless God, my memory is not much decayed; and my understanding is as clear as it has been these fifty years.”

Having spent five days in London, he set out for Norfolk. The remainder of the year was employed, as usual, partly in London, and partly in his long accustomed preaching tours to the surrounding counties. On the last Sunday in the year, he occupied the pulpit of St. Luke’s, his parish church. “The tables are turned,” says he; “I have now more invitations to preach in churches than I can accept of.”

One of his London retreats was, what he calls, “the lovely family at Balham.” This was, doubtless, the family of George Wolff, Esq., one of his executors,--a merchant, and also consul general to the court of Denmark,--a gentleman of unassuming manners, deeply pious, and one of the most liberal of the metropolitan Methodists,--for many years the confidential friend of Wesley, and who died at Balham, in 1828, at the age of ninety-two.[690]

Before concluding the year, we insert a further selection from Wesley’s letters.

The first was to his nephew, Samuel Wesley, the musical genius, now twenty-three years of age, and is strikingly characteristic of the venerable writer.

“NEAR BRISTOL, September 16, 1789.

“MY DEAR SAMMY,--It gives me pleasure to hear, that you have so much resolution, that you go to bed at ten, and rise at four o’clock. Let not the increase of cold affright you from your purposes. Bear your cross, and it will bear you. I advise you carefully to read over Kempis, the Life of Gregory Lopez, and that of Mons. de Renty. They are all among my brother’s books.

“I am, dear Sammy, your affectionate uncle and friend,

“JOHN WESLEY.”[691]

The next beautifully illustrates the benevolence of Wesley, and the faithfulness of his friendship. Mr. Salmon, at the time referred to, was not a member of the Methodist society, but only an occasional hearer; and, yet, the instance of his liberality, which Wesley mentions, was not the only one which does honour to his character. In 1762, Wesley opened a new chapel at Shepton Mallet, with a mudden floor; and, in this state, it was occupied for years, when Mr. Salmon gave the stewards £40 to improve the floor, and to supply back rails to the benches.[692] Richard Rodda, to whom the following was addressed, now filled the office of assistant at Manchester.

“WALLINGFORD, October 24, 1789.

“MY DEAR BROTHER,--You are a man whom I can trust: whatever you do, you will do it with your might. Some years since, we wanted a preaching place near Coleford, in Somersetshire. A neighbouring gentleman, Mr. Salmon, gave us ground to build on, and timber for the house, and desired me to use his house as my own. He is now by wicked men reduced to want.

“I am informed, a master for a poorhouse is wanted at Manchester. Pray inquire, and, if it be so, leave no means untried to procure the place for him. Apply, in my name, to B. Barlow, D. Yates, T. Phillips, Dr. Easton, Mr. Brocklehurst, Stonehouse, and all that have a regard for me. Make all the interest you can. Leave no stone unturned. ‘Join hands with God to make a good man live.’ I hope you will send me word in London, that you have exerted yourself, and are not without a prospect of success.

“I am, dear Richard, your affectionate friend and brother,

“JOHN WESLEY.”[693]

The following letter is now, for the first time, published. The Liverpool Methodists were about to build their Mount Pleasant chapel. An expenditure of £1100 startled Wesley. What would he have said to the expenditure of as many thousands? And yet Liverpool Methodism does the one now with as much nonchalance as it did the other then. The letter was addressed to Mr. Lawrence Frost.

“LONDON, October 23, 1789.

“MY DEAR BROTHER,--You are bold people! Two hundred pounds, purchase money, besides nine hundred pounds! But I do not use to damp any good design. Go on in the name of God. It is true, your deed is clumsy enough. I am surprised, that no Methodist will take my advice. I have more experience, in these things, than any attorney in the land. And have I not the Methodist interest as much at heart? Oh, why will you alter the beautiful deed we have already? why will you employ any attorney at all? Only to seek a knot in a bulrush; only to puzzle the cause. Well, comfort yourself. You will not long be troubled with

“Your affectionate brother,

“JOHN WESLEY.”

The next, which was written to William Black, in Nova Scotia, is interesting as containing a reference to Wesley’s labours, and his professed adherence to the Church.

“LONDON, November 21, 1789.

“MY DEAR BROTHER,--Your letter has given me great satisfaction. My fears are vanished away. I am persuaded, brother Wray, Stretton, and you, will go on hand in hand, and that each of you will take an equal share in the common labour. I do so myself. I labour now just as I did twenty or forty years ago. By all means, proceed by common consent, and think not of separating from the Church of England. I am more and more confirmed in the judgment which our whole conference passed on that head, in the year 1758.

“I am your affectionate friend and brother,

“JOHN WESLEY.”[694]

Thirty-two years before, Wesley preached his first and last sermon in Bideford. For long it had been a barren soil, but, in 1788, was made a circuit town; and now simple minded, sanctified Samuel Bardsley was labouring with great success. “I am glad,” says Wesley to this godly man, “to hear so good an account of the work of God at Bideford. It had held out long, and seemed to bid defiance to the gospel.”[695] Bardsley was all alone; and Michael Fenwick, fond of meddling, wrote to him: “Dear Sammy,--Write a pressing letter every post, until Mr. Wesley sends you another preacher. It is cruel to let you be all alone in that great wide circuit; and I will tell Mr. Wesley so. I am glad, that Col. Buck is the reigning mayor with you. Pray, when you see him, give my Christian respects to him, and tell him, I am glad he is raised to be the first magistrate in Bideford.” Fenwick was without an appointment, and was resident at Hexham. Wesley took him at his word, and sent him to Bideford. Poor Michael seems to have been a stormy petrel. No sooner was he come, than there was serious trouble. Hence the following.

“December 25, 1789.

“MOST ESTEEMED FRIEND,--Yesterday, I waited upon the lord lieutenant for this county, Lord Fortescue, and we spent an hour together in a close, pointed conversation, respecting the hot persecution at Bideford. His lordship told me, he will go over and inquire into matters, for he thinks our lives are in danger, seeing that the mayor of Bideford and the other justices have thrown open the flood gates to the mob, to do with us as they please. I recommended to his lordship the 23rd of Matthew, (only changing the word Jerusalem into that of Bideford,) in which our blessed Lord describes the men. His lordship is greatly alarmed at our present situation; but, the next week, he will be with his majesty, and will let him know of our treatment; and they must take the consequences. My dear brother, never fear: only believe; and we shall see great things in due time. I shall conquer, or die in the field.

“I am your affectionate friend,

“MICHAEL FENWICK.”[696]

The above not only furnishes a glimpse of Methodist affairs at Bideford, but casts light on the following letters, which Wesley sent to Bardsley.

“NORTHAMPTON, November 25, 1789.

“DEAR SAMMY,--Yours of the 21st instant was sent to me hither. You have done exceeding well to take the upper room. If need be, we will help you out. Let us have no law, if it be possible to avoid it: that is the last and worst remedy. Try every other remedy first. It is a good providence, that the mayor of Bideford is a friendly man. Prayer will avail much in all cases. Encourage our poor people to be instant in prayer. Take care of poor Michael; and do not forget,

“Dear Sammy, your affectionate brother,

“JOHN WESLEY.”[697]

“NEWCASTLE UNDER LYNE, March 29, 1790.

“DEAR SAMMY,--Take particular care, that neither Michael Fenwick, nor any other, give any just offence; and especially, that they offend not God; then He will make your enemies to be at peace with you.

“If I remember well, I did write to the mayor of Bideford; and I expect, that makes him more quiet. By meekness, gentleness, and patience, with faith and prayer, you will prevail at Torrington also. You have only to go on calmly and steadily, and God will arise and maintain His own cause. Only let us labour to have a conscience void of offence toward God, and toward man.

“I am, dear Sammy, your affectionate friend and brother,

“JOHN WESLEY.”[698]

All must admire this advice. During this year of storm and tempest, the Bideford Methodists increased from eighty-three to one hundred and forty.

We insert one more letter. In the Isle of Man there were 2569 Methodists, within five hundred of the number there are at present. Then there was one circuit; now there are four: then there were three itinerant preachers; now there are ten. George Holder was assistant; and to him Wesley addressed the following.

“NEAR LONDON, November 29, 1789.

“DEAR GEORGE,--You did well to remember the case of Dewsbury house, and to send what you could to Mr. Mather.

“I exceedingly disapprove of publishing anything in the Manx language. On the contrary, we should do everything in our power to abolish it from the earth, and persuade every member of our society to learn and talk English. This would be much hindered by providing them with hymns in their own language. Therefore, gently and quietly let the proposal drop.

“I hope you and your fellow labourers are of one heart. Peace be with your spirits!

“I am, dear George, your affectionate friend and brother,

“JOHN WESLEY.”[699]

Wesley would take no step to gratify the linguistic folly of the Manx Methodists; but he was still actively employed in supplying books to his English readers. His publications, in 1789, were:

1. “The Life of Mr. Silas Told.” 18mo, 113 pages.

2. “A Short Account of the Life and Death of Jane Newland, of Dublin.” 12mo, 12 pages.

3. “An Extract of the Rev. Mr. John Wesley’s Journal, from September 4, 1782, to June 28, 1786.” 12mo, 134 pages.

4. “Minutes of Several Conversations between the Rev. Mr. Wesley and others. From the year 1744, to the year 1789.” 12mo, 51 pages.

5. His chief publication, of course, was his Arminian Magazine, 8vo, 679 pages.

As usual, it contains six of his own sermons. Those on Man, Faith, and the Omnipresence of God, are among the ablest he ever wrote. That on the Rich Man and Lazarus is a powerful exposition of the text, which Wesley believed to be, not merely a parable, but a history. The sermon on Riches is boldly faithful, and must have made the rich Methodists of that period wince and tremble; as, indeed, it ought to make such Methodists wince and tremble at the present day. The following, addressed to rich men, are the concluding paragraphs.

“O how pitiable is your condition! And who is able to help you? You need more plain dealing than any men in the world; and you meet with less. For how few dare to speak as plain to you, as they would to one of your servants? No man living that either hopes to gain anything by your favour, or fears to lose anything by your displeasure. Oh that God would give me acceptable words, and cause them to sink deep into your hearts! Many of you have known me long, well-nigh from your infancy! You have frequently helped me, when I stood in need. May I not say, you loved me? But now the time of our parting is at hand; my feet are just stumbling upon the dark mountains. I would leave one word with you, before I go hence; and you may remember it when I am no more seen.

“O let your heart be whole with God! Seek your happiness in Him, and Him alone. Beware, that you cleave not to the dust! This earth is not your place. See that you use this world as not abusing it; use the world, and enjoy God. Sit as loose to all things here below, as if you were a poor beggar. Be a good steward of the manifold gifts of God; that, when you are called to give an account of your stewardship, He may say, ‘Well done, good and faithful servant; enter thou into the joy of thy Lord.’”

Nothing can be plainer than that, for several of the last years of his life, Wesley regarded the growing riches of the Methodists as one of their greatest dangers. His magazines, to say nothing of his letters and his journals, are full of this. Hence, his eighteen lengthy extracts on the Surest Way of Thriving, running through the whole of the magazine of 1788, and part of that for 1789. Hence, the solemn warning, contained in his brief article on “The Origin of Image Worship among Christians”; an article meriting the serious thought of those wealthy Methodists, who are adorning (?) their chapels with painted windows and emblematic pulpits. Citations might be multiplied, all tending to show that, rightly or wrongly, Wesley regarded the growth of riches among Christians, not as a good to be desired, but as a necessary evil, and a serious danger.

The only sermon, which remains unnoticed, is that on God’s Vineyard,--a sermon on the doctrine, spiritual helps, discipline, and outward protection of Methodism. He tells us that, notwithstanding the assistance they received from Peter Bohler, he and the other Oxford Methodists “were never clearly convinced, that we are justified by faith alone, till they carefully consulted the homilies of the Church of England, and compared them with the sacred writings, particularly St. Paul’s epistle to the Romans.” He propounds the principle, which Dr. James Hamilton enlarged upon in his conference sermon, already mentioned, that for the Methodists to have become a separate sect, like the Moravians, “would have been a direct contradiction to the whole design of God in raising them up, to spread scriptural religion throughout the land, among people of every denomination, leaving every one to hold his own opinions, and to follow his own mode of worship.” Having shown the great advantages that the Methodists had enjoyed, his early hopes concerning them, and how these hopes had hardly been realised, he concludes with the following address to the rich members of the society.

“O ye that have riches in possession, once more hear the word of the Lord! Ye that are rich in this world, that have food to eat, and raiment to put on, and something over! Are you clear of the curse? of loving the world? Are you sensible of your danger? Do you feel, ‘How hardly will they that have riches enter into the kingdom of heaven’? Do you continue unburnt in the midst of fire? Are you untouched with the love of the world? Are you clear from the desire of the flesh, the desire of the eye, and the pride of life? Do you put a knife to your throat when you sit down to meat, lest your table should be a snare to you? Is not your belly your god? Is not eating and drinking, or any other pleasure of sense, the greatest pleasure you enjoy? Do not you seek happiness in dress, furniture, pictures, gardens; or anything else that pleases the eye? Do not you grow soft and delicate? unable to bear cold, heat, the wind or the rain, as you did when you were poor? Are you not increasing in goods, laying up treasures on earth; instead of restoring to God, in the poor, not so much or so much, but all that you can spare! Surely ‘it is easier for a camel to go through the eye of a needle, than for a rich man to enter the kingdom of heaven!’”

There are other contributions by Wesley, in the Magazine for 1789, which ought to have attention. There is an exquisitely drawn up article on “The Nature of Inspiration, clearly explained and enforced, as applicable to the Old and New Testament”; and also his piece “On the Manners of the Times”; neither of which has been included in Wesley’s collected works. And there are also his “Thoughts on Separation from the Church,” and his “Thoughts upon a late Phenomenon;” both of them really on the same subject. After showing how revivals of religion have generally ended in the formation of separate sects, and thereby rarely lasted, according to Luther’s dictum, “longer than a generation, that is, thirty years,” Wesley remarks:

“The Methodists have been solicited again and again, to separate from the Established Church, and to form themselves into a distinct body, independent of all other religious societies. Thirty years ago, this was seriously considered among them, at a general conference. All the arguments, urged on one side and the other, were considered at large; and it was determined, without one dissenting voice, that they ‘ought not to separate from the Church.’

“This is a new thing in the world; this is the peculiar glory of the people called Methodists. In spite of all manner of temptations, they will not separate from the Church. What many so earnestly covet, they abhor; they will not be a distinct body. Now what instance have we of this before, either in ancient or modern history, of a body of people, in such circumstances, who will not be a distinct party, but choose to remain in connection with their own church, that they may be more effectually the servants of all? This, I say again, is an utterly new phenomenon! I never saw, heard, or read of anything like it. The Methodists will not separate from the Church, although continually reproached for doing it; although it would free them from abundance of inconveniences, and make their path much smoother and easier; and although many of their friends earnestly advise, and their enemies provoke them to it,--the clergy in particular; most of whom, far from thanking them for continuing in the Church, use all the means in their power, fair and unfair, to drive them out of it.”

FOOTNOTES:

[666] The photographic portrait, in the present volume, is taken from Romney’s painting, by the kind permission of its possessor, the Rev. G. Stringer Rowe.

[667] Life of Garretson.

[668] Methodist Magazine, 1867, p. 623.

[669] Methodist Magazine, 1797, p. 313.

[670] Wesley’s Works, vol. xiii., p. 253.

[671] Wesley’s Works, vol. xiii., p. 254.

[672] Methodist Magazine, 1831, p. 298.

[673] Methodist Magazine, 1845, p. 117.

[674] Atmore’s “Methodist Memorial.”

[675] Moore’s Life of Wesley, vol. ii., p. 379.

[676] Methodist Magazine, 1840, p. 543.

[677] It ought to have been eighty-seventh.

[678] “Anecdotes of the Wesleys,” p. 312.

[679] Wesley’s Works, vol. xii., p. 404.

[680] Methodist Magazine, 1823, p. 134.

[681] A reference to Richard Brothers, the prophecy expounder of that period.

[682] Cowper’s Works, Bohn’s edit., vol. iii., p. 370.

[683] Wesley’s Works, vol. xii., p. 409.

[684] Crowther’s manuscript autobiography.

[685] Thomas Rutherford was sent in this emergency.

[686] Wesleyan Times, June 11, 1866.

[687] Methodist Magazine, 1797, p. 313.

[688] Methodist Magazine, 1845, p. 115.

[689] Methodist Magazine, 1845, p. 115.

[690] Methodist Magazine, 1828, p. 286.

[691] Wesley Banner, 1851, p. 405.

[692] Methodist Magazine, 1827, p. 285.

[693] Wesley’s Works, vol. xii., p. 478.

[694] Black’s Memoirs, p. 251.

[695] Wesley’s Works, vol. xii., p. 472.

[696] Manuscript letter.

[697] Methodist Magazine, 1825, p. 675.

[698] Wesley’s Works, vol. xii., p. 473.

[699] Ibid. vol. xiii., p. 108.

1790. Age 87

Wesley’s career is drawing to a close. He himself was on the “Delectable mountains,” basking in the sheen of the celestial city; but all around him, or rather beneath him, was darkness and confusion. The riots of 1789 were about to culminate in the indescribable horrors of the French revolution. Burke wrote against this terrible upheaving; Dr. Price applauded it. English newspapers, all at once, became Gallican and republican; and overflowed with abuse of the old constitution,--abuse of the Church,--abuse of the aristocracy,--abuse of almost everything except the French insurrection, and the men who made it. Thomas Paine and his friends were in the highest feather; and infidel and revolutionary pamphlets were published with prodigal profusion. Even Fox, in parliament, declared that the French army, by refusing to obey the court and to act against the people, had set a glorious example to all the armies of Europe; to which Burke, who had hitherto been Fox’s friend, replied, that the revolutionists were “an irrational, unprincipled, proscribing, confiscating, plundering, ferocious, bloody, tyrannical democracy.” It was amid such excitement, that Wesley spent his last days on earth.

He began the year in London, and wrote in his journal:

“1790, January 1.--I am now an old man, decayed from head to foot: my eyes are dim; my right hand shakes much; my mouth is hot and dry every morning; I have a lingering fever almost every day; my motion is weak and slow. However, blessed be God, I do not slack my labour; I can preach and write still.”

Henry Moore observes:

“Being in the house with him when he wrote thus, I was greatly surprised. I knew it must be as he said; but I could not imagine his weakness was so great. He still rose at his usual hour, four o’clock, and went through the many duties of the day, not indeed with the same apparent vigour, but without complaint, and with a degree of resolution that was astonishing.”[700]

On Saturday, January 2, he preached at Snowsfields. The next day, Sunday, he held the covenant service in the City Road chapel, at which nearly two thousand persons were present. A few days were then devoted to writing letters, two of which we give. The first has not before been published. It was addressed to Daniel Jackson, then appointed to the Stockport circuit.

“LONDON, January 2, 1790.

“MY DEAR BROTHER,--It is no wonder many of the societies should be in a poor condition, considering what poor care has lately been taken of them. They will soon find the difference.

“The books that are damaged you may give away as you judge proper.

“None ought to have made a collection for any place before the house at Dewsbury was built. However, do what you can, and you do enough.

“I am, with love to sister Jackson, “Your affectionate friend and brother,

“J. WESLEY.”

The next was written to John Mason, the assistant in the St. Austell circuit.

“NEAR LONDON, January 13, 1790.

“MY DEAR BROTHER,--As long as I live, the people shall have no share in choosing either stewards or leaders among the Methodists. We have not, and never had, any such custom. We are no republicans, and never intend to be. It would be better for those, that are so minded, to go quietly away. I have been uniform, both in doctrine and discipline, for above these fifty years; and it is a little too late for me to turn into a new path, now I am old and grey headed. Neither good old brother Porna (God bless him!) expects it from me, nor brother Wood, nor brother Flamank.

“If you and I shall be called hence this year, we may bless God that we have not lived in vain. Come, let us have a few more strokes at Satan’s kingdom, and then we shall depart in peace!

“I am, your affectionate friend and brother,

“JOHN WESLEY.”[701]

On Sunday, January 17, Wesley buried Mrs. Dornford, a good woman; and preached her funeral sermon. In the afternoon, he preached to a large congregation, in the church of Great St. Helen’s.

On Monday, January 25, he went to Dorking, “and laboured to awaken a harmless, honest, drowsy people, who, for many years, seemed to stand stock still, neither increasing nor decreasing.”

On January 29, Wesley writes: “We held our general quarterly meeting, whereby it appeared, that the society received and expended about £3000 a year; but our expense still exceeds our income.”

The next eight days were employed in meeting the London classes, containing about 2500 members.

During the month of February, we find him preaching a funeral sermon for Robert Windsor; and sermons to children--beautiful sights--at West Street, and at City Road. He retired to his friend Mr. Wolff’s, at Balham, “to finish his sermons, and to put all his little things in order.” He “submitted to importunity, and once more sat for his picture.” He “dined at Mr. Baker’s, one of the sheriffs of London; a plain man, who still lived in an inn yard!”

On Sunday, February 28, which, for five months, was his last day in London, he preached to enormous congregations, at City Road, West Street, and Brentford; and then started off on his long journey to the north. Before we follow him, two short letters may be welcome; the first to Adam Clarke at Bristol, the second to Miss Bisson in the Channel islands.

“LONDON, February 11, 1790.

“DEAR ADAM,--On Monday, March 1, I hope to set out hence; and to preach that evening, and on Tuesday, at half-past six o’clock, at Bath. On Thursday, if he desires it, I will dine at Mr. Durbin’s; and, on Monday following, begin as usual to meet the classes. I am not at all sorry that James Gore is removed from this evil world. You and I shall follow him in due time; as soon as our work is done. Many of our friends have been lately gathered into the garner, as ripe shocks of wheat. Peace be with both your spirits! I am, dear Adam, etc.,

“JOHN WESLEY.”[702]

“LONDON, February 13, 1790.

“MY DEAR SISTER,--I love to see your name at the bottom of a letter, especially when it brings me the good news, that your spirit is still rejoicing in God your Saviour. My sight is so far decayed, that I cannot well read a small print by candlelight; but I can write almost as well as ever I could; and it does me no harm, but rather good, to preach once or twice a day. A few days since, I had a letter from one of our sisters in Scotland, whose experience agrees much with yours; only she goes farther; she speaks of being ‘taken up into heaven, surrounded with the blessed Trinity, and let into God the Father.’ I commend you to His care; and am, etc.,

“JOHN WESLEY.”

Wesley spent a fortnight at Bath, Bristol, and Kingswood; preached daily; visited the sick; and met the Bristol classes. On one of the Sundays, at least, he preached thrice; having on the night previous occupied the pulpit of his friend, the Rev. Joseph Easterbrook, in Temple church. He writes: “Mr. Easterbrook has lately been very ill; but God has again lifted up his head to be a father to the poor a little longer.”[703]

This indefatigable clergyman was the son of the Bristol bellman; was educated at Kingswood school; became assistant master at Trevecca college; obtained ordination; was presented to Temple church by the Bristol corporation; and succeeded James Roquet as chaplain of Newgate prison.[704] Fletcher, in writing to the Countess of Huntingdon concerning him, says, when he first entered Trevecca, he began to live upon water and potatoes; and yet, besides attending to his scholastic duties, he preached every evening in the week, and occasionally as many as four times on Sundays. Atmore states that, in Bristol, it was Easterbrook’s invariable rule to send those, who were awakened under his ministry, to meet in class among the Methodists. His work was now nearly ended. When Wesley came again to Bristol, in September, he wrote: “Mr. Easterbrook is ill of a disorder which no physician understands, and which it seems God alone can cure. He is a pattern to all Bristol, and indeed to all in England; having, besides his other incessant labours, which were never intermitted, preached in every house in his parish!” Within four months after this, Easterbrook was dead, and Henry Moore preached for him a funeral sermon, which was printed. He died on the 21st of January, 1791, in the fortieth year of his age, some of his last words being “God does all things well. I have no fear of death or of judgment.”[705]

While at Bristol, Wesley addressed the following characteristic letter, not before published, to Jasper Winscomb, one of his preachers in the Isle of Wight. What would Wesley have said concerning the circuit divisions of the present day?

“BRISTOL, March 13, 1790.

“DEAR JASPER,--The story of Thomas Whitwood is very remarkable, and the story is well told, and God has done much honour to him by the happy effects which have been consequent on his death. I am in no haste at all concerning building, without having paid some more of our debts. I am likewise in no haste to multiply preachers, or to divide circuits. Most of our circuits are too small rather than too large. I wish we had no circuit with fewer than three preachers on it, or less than four hundred miles’ riding in four weeks. Certainly, no circuit shall be divided before conference. If we do not take care we shall all degenerate into milksops. ‘Soldiers of Christ, arise!’

“I am, dear Jasper, etc.,

“JOHN WESLEY.”

On leaving London, the following circular, bearing Wesley’s signature, was issued, indicating to his friends the places he meant to visit, in his journey to the north. It furnishes a bird’s eye view of the Herculean labours of an old man nearly eighty-seven years of age, and also helps to fill up a gap in Wesley’s journal. It must be remembered, that the means of transit in 1790 were not what they are at present; and that, at every place mentioned, Wesley preached at least once, and often several times more than that. It will also be seen, that from three to four days were employed in some of the principal societies, where he arranged to spend his Sundays.

“LONDON, March 1, 1790.

“As many persons desire to know where I am from this time till the conference, I here set down my route, which, if God permit, I shall keep till that time.

March.

Monday, 15, Stroud; 16, Gloucester; 17, Worcester; 18, Stourport; 19, Birmingham.

Monday, 22, Wednesbury; 23, Dudley and Wolverhampton; 24, Madeley; 25, Salop; 26, Madeley; 27, Newcastle under Lyne; 28, Lane End and Burslem.

Monday, 29, Congleton; 30, Macclesfield.

April.

Thursday, 1, Stockport; 2, Manchester.

Monday, 5, Nantwich and Liverpool; 7, Warrington and Chester; 9, Wigan; 10, Bolton.

Monday, 12, Blackburn; 13, Colne; 17, Keighley; 18, Haworth and Halifax.

Tuesday, 20, Huddersfield; 21, Dewsbury; 24, Wakefield; 25, Birstal and Leeds.

Tuesday, 27, Bradford; 29, Otley.

May.

Saturday, 1, Parkgate; 2, York; 4, Pocklington; 6,Newcastle.

Monday, 10, Alnwick; 12, Dunbar; 13, Edinburgh.

Tuesday, 18, Dundee; 19, Arbroath; 20, Aberdeen.

“N.B. I have not yet finally settled the rest of my plan. I probably shall, if I come to York. Many persons are continually teasing me to visit more places. Now let them judge whether I have not work enough.

“JOHN WESLEY.”

To this circular, two postscripts were added, by some other hand, namely:

“Those persons, who have occasion to write to Mr. Wesley, are requested to direct their letters according to this plan, and not to London.”

“Our friends here earnestly desire that Mr. Wesley may be remembered in prayer, especially at the next quarterly fast, that his strength may be continued, and, if it please God, increased also.”

Such was Wesley’s plan of travel and of labour for the next ten weeks; but even this was a mere outline; and it will be found, as we follow him, that he preached at many places besides the above mentioned.

At Stroud, on March 15, hundreds were unable to get into the chapel. On the day following, he preached to two other crowds, at Painswick, and at Gloucester, March 17, the chapel at Tewkesbury was not large enough to hold the noonday congregation; and at Worcester, in the evening, he “found much comfort among a well established people.”

Twenty years before this, Stourport did not exist; now there were a couple of streets, at least, and also a prosperous trade. In 1780, John Cowell came with his family from Wolverhampton; and, soon after, Thomas Hanby preached the first Methodist sermon, in an upper room, at Mr. Morris’s.[706] A chapel was soon erected, towards which Mr. Cowell was a large contributor. The chapel was to be occupied by both Calvinist and Arminian preachers. The Arminians were speedily ejected; and, rather than appeal to law, Mr. Cowell, at his own expense, built another and a larger chapel, which Wesley opened in 1788. He now visited them again; had a crowded congregation; was pleased with their attention; but writes: “The moment I ceased speaking, fourscore or one hundred begun talking all at once. I do not remember to have been present at such a scene before. This must be amended; otherwise, if I should live, I will see Stourport no more.”

March 19, at eleven a.m., Wesley preached at Quinton; and, at night, to a densely packed congregation at Birmingham. Next day, Saturday, the same scene was repeated; and, on Sunday, when he opened a new meeting-house, and preached twice, hundreds of people were unable to get in. Joseph Benson, at this time stationed in Birmingham, met Wesley at Stourport, and writes: “I found him much stronger and better than I expected. Still his sight is so defective, that he is much at a loss in giving out hymns, in reading his text, and in referring to any portion of Scripture. In conversation, he seemed much as usual, lively and entertaining.”[707]

On Monday, March 22, at Wednesbury, as many as could squeezed into the chapel, and the rest were fain to be listeners outside. The next day, he opened a new meeting-house, “one of the neatest in England,” at Dudley; and, at night, preached at Wolverhampton. Three days were spent at Madeley and Salop; one sermon was written; and four were preached. Week day though it was, Madeley church was crowded; and so also was the meeting place at Salop; but concerning the Salopians, Wesley writes: “I was much ashamed for them. The moment I had done speaking, I suppose fifty of them were talking all at once; and no wonder they had neither sense nor good manners, for they were gentlefolks!”

The halt at Madeley gave him the opportunity, not only to write his sermon on the wedding garment, but to write letters to his friends. To Adam Clarke he expresses the opinion, that “animal magnetism is diabolical from the beginning to the end;” he also advises him to consult Dr. Whitehead about his health, and requests him to follow all the doctor’s directions, “except the leaving off preaching”; naively adding, “I think, if I had taken this advice many years since, I should not have been a living man.”[708]

Charles Atmore had recently commenced a Sunday-school, in the Orphan House, at Newcastle, consisting of seventy teachers and more than a thousand children.[709] And Michael Longridge, one of Wesley’s best local preachers, in the north of England, had published a 12mo pamphlet of 13 pages, entitled, “Sunday-schools Recommended as a Religious Institution: with a Plan for their Extension at a small Expense.” All this had Wesley’s cordial approval; and, hence, the following letter to Atmore, which, besides a reference to the Sunday-schools, also contains an addition to Wesley’s preaching plan.

“MADELEY, March 24, 1790.

“DEAR CHARLES,--I am glad you have set up Sunday-schools in Newcastle. It is one of the noblest institutions which has been seen in Europe for some centuries, and will increase more and more, provided the teachers and inspectors do their duties. Nothing can prevent the increase of this blessed work, but the neglect of the instruments. Therefore, be sure to watch over these with all care, that they may not grow weary in well doing.

“I shall be at Darlington, if God permit, on Tuesday and Wednesday, May 4th and 5th; on Thursday, at Durham to preach at twelve o’clock at noon; and at Newcastle between four and five in the afternoon. Grace be with you and yours!

“I am, dear Charles, etc.,

“JOHN WESLEY.”[710]

To return. According to announcement, Wesley, on Saturday, March 27, preached at Newcastle under Lyne; and, on the day following, twice, to large crowds, in the open air, at Lane End, and at Burslem. At nine o’clock on Monday morning, he opened Tunstall new chapel, “the most elegant he had seen since he left Bath”; and, at night, preached at Congleton, the clergyman of the parish, “the mayor, and all the heads of the town,” forming a part of his congregation. He quietly remarks: “That I might not overshoot them, I preached on, ‘So teach us to number our days that we may apply our hearts unto wisdom.’”

Two days were spent at Macclesfield, and two crowded audiences were addressed. Here, also, one of his horses died. On April 1, he had a large congregation at Stockport. The next day, Good Friday, he preached at Oldham and Manchester; and, at the latter place, again on Saturday.

On Easter Sunday, at Manchester, he preached twice, and held a sacramental service at which there were about sixteen hundred communicants!

Next day, he preached thrice, at Altrincham, Northwich, and Chester; and, in each place, had crowded congregations. At Warrington, “the chapel was well filled with serious hearers”; and, at Liverpool, multitudes were not able to get in. At Wigan, the chapel “was more than filled”; and “in the lovely house at Bolton” he preached to, what he calls, “one of the loveliest congregations in England.” This was on April 10; and, from this date to May 24, there is a chasm in Wesley’s journal, which we shall endeavour to fill up; first of all, however, giving an unpublished letter, addressed to Thomas Taylor, who, with William Simpson, was stationed at Hull.

“MANCHESTER, April 4, 1790.

“DEAR TOMMY,--I did not approve of Dr. Coke’s making collections either in yours or any other circuit. I told him so, and am not well pleased with his doing it. It was very ill done. It is exceeding probable, that sea bathing will be of use to brother Simpson, especially if he be temperate in all things.

“I do not know what you mean concerning talking ‘about the Church.’ I advise all our brethren, that have been brought up in the Church, to continue there; and there I leave the matter. The Methodists are to spread life among all denominations; which they will do, till they form a separate sect.

“I am, dear Tommy, etc.,

“JOHN WESLEY.”

According to Wesley’s plan, the week, intervening between April 10 and 17, was to be spent in visiting Blackburn, Colne, Keighley, Haworth, and Halifax. But, besides these places, he also preached at Preston, from Revelation xxii. 17; and was the guest of Mrs. Emmett of Walton,[711] where he wrote the following letter to the celebrated Ann Cutler, commonly called “praying Nanny.”

“WALTON, April 15, 1790.

“MY DEAR SISTER,--There is something in the dealings of God with your soul, which is out of the common way. But I have known several whom He has been pleased to lead in exactly the same way, and particularly in manifesting to them distinctly the three Persons of the ever blessed Trinity. You may tell all your experience to me any time; but will need to be cautious in speaking to others, for they would not understand what you say. Go on in the name of God, and in the power of His might. Pray for the whole spirit of humility; and I wish that you would write and speak without reserve to, dear Nanny,

“Yours affectionately,

“JOHN WESLEY.”[712]

Wesley spent April 21 at Halifax;[713] and, in connection with his visit here, preached at Bradshaw, where, on his tottering up the pulpit stairs, the whole congregation burst into a flood of tears. More than once, his memory failed him, and Joseph Bradford and William Thompson had to act the part of remembrancers. The visit was memorable in more respects than one. While the congregation was waiting for the venerable preacher, and a crowd was assembled at the door, a woman of the name of Wilson mockingly exclaimed, “They are waiting for their God”; no sooner was the sentence uttered than she fell senseless to the ground, and, the day following, she expired.[714]

The next few days, according to Wesley’s plan, were employed at Huddersfield, Dewsbury, Wakefield, Birstal, Leeds, Bradford, and Otley. On the 3rd of May, he came to York. Thomas Taylor, in his unpublished diary, remarks: “May 3--I went to York, and was amazed to meet such a number of travelling preachers, fifteen or sixteen of them. Mr. Wesley preached a useful sermon; and, after preaching, we had a meeting respecting one of our number who was accused of drunkenness.”

On the 5th of May, Wesley was met at Darlington by his son in law, Mr. William Smith, and by Charles Atmore, from Newcastle. Atmore writes: “We heard him preach in the evening, from ‘He is before all things, and by Him all things consist.’ He appears very feeble; and no wonder, he being nearly eighty-seven years of age. His sight has failed so much, that he cannot see to give out the hymn; yet his voice is strong, and his spirits remarkably lively. Surely this great and good man is the prodigy of the present age.”

Old as he was, Wesley set out next morning, at half-past three o’clock, for Newcastle, where he preached, in the evening, from Isaiah lvii. 1, 2. The following night (Friday) he preached again his remarkable sermon to the children of the Sunday-school, taking as his text Psalm xxxiv. 11; the sermon being literally composed and delivered in words of not more than two syllables.[715] On Saturday, May 8, we find him at North Shields, preaching, says Atmore, “an excellent sermon, from ‘What things were gain to me, these I counted loss for Christ.’” Next day, Sunday, May 9, he addressed a crowd of several thousands, on Byker Hill, from Matthew vii. 24; and, in the evening, at the Orphan House, took his old favourite text, “By grace are ye saved, through faith.” “The house,” writes Atmore, “was much crowded, and many hundreds returned, not being able to obtain an entrance.” Atmore continues:

“He was highly honoured in his ministry; particularly to one who had been in a state of great despair for many years. As soon as he arrived at the Orphan House, Mr. Wesley inquired after this individual, and I accompanied him in visiting him. As soon as he entered the room, where the poor man was, he went up to him, and said, ‘Brother Reed, I have a word from God unto thee; Jesus Christ maketh thee whole.’ He then knelt down to pray; and such a season I have seldom experienced. Hope instantly sprang up, and despair gave place; and, although Reed had not been out of his habitation, nor even from his wretched bed, for several years, he went that evening to hear Mr. Wesley preach; and God graciously confirmed the testimony of His servant in restoring him to ‘the light of His countenance.’”[716]

On Monday, May 10, Wesley proceeded on his journey to Scotland. Of his labours during the next fortnight, we have no record; but, on May 25, we find him preaching to a crowded audience at Aberdeen; then at Brechin, Glasgow, and Dumfries. The last mentioned town was now a part of the Glasgow circuit, and had, as its resident preacher, Mr. Yewdall, who writes: “In the latter end of May, Mr. Wesley visited us. He came from Glasgow that day, (about seventy miles,) but his strength was almost exhausted, and, when he attempted to preach, very few could hear him. His sight was likewise much decayed, so that he could neither read the hymn or text. The wheels of life were ready to stand still; but his conversation was agreeably edifying, being mixed with the wisdom and gravity of a parent, and the artless simplicity of a child.”[717]

From Dumfries, Wesley proceeded, on June 2, to Carlisle, where the chapel would not near contain his congregation. Thence he went to Hexham, where he “found a loving people, much alive to God, and consequently increasing daily.”

On Friday, June 4, he once again, and, for the last time, reached Newcastle. He writes:

“In this and Kingswood house, were I to do my own will, I should choose to spend the short remainder of my days. But it cannot be; this is not my rest. This and the next evening, we had a numerous congregation; and the people seemed much alive. Sunday, June 6, I was invited to preach in Lemsley church, on the side of Gateshead Fell; but, some hours after, the minister changed his mind. So I preached in our own preaching house, which contained the greater part of the congregation; among whom were Sir Henry Liddell and his lady, with a great number of his servants. The chapel was hot as a stove; but neither high nor low seemed to regard it: for God was there! The Orphan House was equally crowded in the evening; but the rain would not suffer me to preach abroad. Monday, June 7, I transcribed the stations of the preachers. Tuesday, June 8, I wrote a form for settling the preaching houses, without any superfluous words, which shall be used for the time to come, verbatim, for all the houses to which I contribute anything. I will no more encourage that villainous tautology of lawyers, which is the scandal of our nation. In the evening, I preached to the children of our Sunday-school; six or seven hundred of whom were present. Observe, none of our masters or mistresses teach for pay; they seek a reward that man cannot give.”

Two days after this, Wesley left Newcastle, where he had spent so many happy hours, for ever. Before we follow him, three more of his letters may be acceptable; the first to Henry Moore, the second to the wife of Adam Clarke, the third to Miss Bisson.

“DUMFRIES, June 1, 1790.

“MY DEAR HENRY,--So I am upon the borders of England once again. My sight is much as it was, but I doubt I shall not recover my strength, till I use that noble medicine, preaching in the morning. But where can we put poor Adam Clarke? He must not preach himself to death. What circuit is he equal to? Where can he have rest as well as labour? The best place I can think of, at present, is Leeds.

“The dying words of the Prince of Orange are much upon my mind this morning: ‘Lord have mercy upon the people!’ I never saw so much likelihood of doing good in Scotland as there is now, if all our preachers here would be Methodists indeed! Tell dear Nancy to love me as well as she can.

“I am, my dear Henry, etc.,

“J. WESLEY.”[718]

“DUMFRIES, June 1, 1790.

“MY DEAR SISTER,--The great question is, What can be done for Adam Clarke? Now, will you save his life? Look round; consider if there be any circuit where he can have much rest, and little work; or shall he and you spend September in my rooms at Kingswood, on condition that he shall preach but twice a week, and ride to the Hotwells every day? I think he must do this, or die; and I do not want him (neither do you) to run away from us in haste. You need not be told, that this will be attended with some expense; if it be, we can make it easy. I am apt to think this will be the best way. In the meantime, let him do as much as he can, and no more.

“It is probable, I shall stay with you a little longer, as my strength does not much decline. I travelled yesterday nearly eighty miles, and preached in the evening without any pain. The Lord does what pleases Him. Peace be with all your spirits!

“I am, etc.,

“JOHN WESLEY.”[719]

“NEWCASTLE, June 6, 1790.

“MY DEAR SISTER,--To hear from you is always a pleasure to me; though it is a pleasure mixed with concern when I hear of your weakness or sickness; only I know the Lord loveth whom He chasteneth. But of what kind is your illness? Perhaps I might be enabled to tell you how to remove it; and if you can recover your health, you ought; for health is a great blessing.

“In August last, my strength failed almost at once; and my sight, in a great measure, went from me. But all is well; I can still write almost as easily as ever; and I can read in a clear light; and, I think, if I could not read or write at all, I could still say something for God. When you have more strength, tell me more of the work of God, whether in yourself or those round about you. And ought you not to let me know if you are in any temporal distress? For everything that concerns you, concerns, my dear Jenny, yours most affectionately,

“JOHN WESLEY.”[720]

On leaving Newcastle, on the 10th of June, Wesley proceeded, over rough roads and high hills, a distance of at least thirty miles, to Weardale, where he preached both at noon and night. On the 11th, he preached twice in the open air, at Stanhope and at Durham, the crowds being so immense that the chapels were utterly unable to contain them. The 12th and 13th he spent at Sunderland, where he preached thrice: once in the Methodist chapel; a second time in Monkwearmouth church, for the benefit of the Sunday-school; and a third, to many thousands of people, out of doors.

During the ensuing week, we find him preaching at Hartlepool, Stockton, Yarm, Potto, Hutton Rudby, Stokesley, and Whitby. At the last mentioned town, he spent Sunday, June 20, preached twice, attended church, and wrote in his journal: “It was very providential, that part of the adjoining mountain fell down, and demolished our old meeting-house, with many houses besides; by which means we have one of the most beautiful chapels in Great Britain, finely situated on the steep side of the mountain. In all England, I have not seen a more affectionate people than those at Whitby.”

This was high praise of these Yorkshire fishermen; but it was not unmerited. Warm hearts often beat under rough exteriors. Besides, the Methodist society at Whitby was now well-nigh a model. Most of the two hundred and fifty members met in band. Their itinerant preachers preached to them three mornings every week; and, on the other mornings, they were either supplied with local preachers, or held prayer-meetings. At noon, every Friday, they had their intercession meeting; and, after the toils of the week were ended, they met together every Saturday night, to ask God to fit their minds and hearts for the services of Sunday.[721]

On June 21, Wesley preached at Pickering and Malton; and, on the following days, at Scarborough, Bridlington, Beverley, and Hull. At Hull, he spent Sunday, June 27, and also his birthday. He writes:

“Friday, June 25--About noon I preached at Beverley, to a serious, well behaved congregation; and, in the evening, to one equally serious, and far more numerous, at Hull. Saturday, 26, was a day of satisfaction. I preached at seven in the morning, and at six in the evening, to as many as our house would contain; the ground being too wet for the congregation to stand abroad.”

This is a simple entry, and gives no idea of the commotion created by Wesley’s visit. Thomas Taylor, who was now the assistant in the Hull circuit, writes in his diary: “I and many friends from Hull met Mr. Wesley at Beverley. We dined at an inn. He preached, and we hastened to Hull. Many people attending this evening.” Taylor is as laconic as Wesley; but, from another source, we learn, that the “many friends from Hull” were a regular cavalcade of forty persons, some in chaises, and the rest on horses. All these dined with Wesley at his inn at Beverley; spirits were lively, and conversation brisk; but, in the midst of it, and while all present were utterly oblivious of the flight of time, Wesley pulled out his watch, started on his feet, bid his friends good day, stepped into his carriage, and was gone before they had time to remonstrate, or to wish him to wait for the cavalcade to attend him. Horses were saddled, and carriages got ready with as much celerity as possible; but the old man was on his way, and it was with the utmost difficulty that “the horsemen and the chariots” overtook the illustrious visitor in sufficient time to do him honour in the sight of their fellow citizens.[722]

On his birthday, he wrote:

“Monday, June 28.--This day, I enter into my eighty-eighth year. For above eighty-six years, I found none of the infirmities of old age; my eyes did not wax dim, neither was my natural strength abated; but, last August, I found almost a sudden change. My eyes were so dim, that no glasses would help me. My strength likewise now quite forsook me; and probably will not return in this world. But I feel no pain from head to foot; only it seems nature is exhausted; and, humanly speaking, will sink more and more, till ‘the weary springs of life stand still at last.’”

Thus did the venerable man calmly contemplate the inevitable closing of his remarkable career. No weary child of innocence ever went to its welcome couch with greater serenity than Wesley went down the steps leading to his sepulchre.

Here we pause again, to insert another selection of his letters. The first was addressed to William Black, in Nova Scotia.

“SUNDERLAND, June 14, 1790.

“MY DEAR BROTHER,--You did well to send me an account of your little societies. Here is a good beginning, though it is, as yet, in many places, a day of small things; and although it does not please God to carry on His work so rapidly with you as in the United States. But one soul is worth all the merchandise in the world; and, whoever gets money, do you win souls.

“Never was there, throughout England, Scotland, and Ireland, so great a thirst for the pure word of God as there is at this day. The same we find in the little islands of Man, Wight, Jersey, Guernsey, and Alderney in the Western Ocean. In the Isle of Man alone (thirty miles long) the societies contain about four-and-twenty hundred members. I have just now finished my route through Scotland, where I never had such congregations before. So it pleases God to give me a little more to do, before He calls me hence.

“What has become of brother Scurr, Dodson, and our other Yorkshire friends? Some of them doubtless are gone into a farther country; but some I suppose remain. I doubt you do not keep up a constant intercourse with each other. Love as brethren!

“I am, dear William, etc.,

“JOHN WESLEY.”[723]

The following, kindly lent by Charles Reed, Esq., M.P., has not before been published. It was addressed to William Thom, the assistant appointed to Sarum circuit.

“MALTON, June 21, 1790.

“MY DEAR BROTHER,--I concur in the judgment of my brother, that the using of the form of prayer will tend to unite our people to the Church, rather than to separate them from it; especially if you earnestly insist on their going to church every fourth Sunday.

“I am very indifferent concerning the preaching house, and shall not concern myself about it any more. I have lost £10 by it already, although to no purpose. If anything more is done concerning it, it must be done by the people at Sarum themselves.

“I am, with love to sister Thom, dear Billy, your affectionate friend and brother,

“J. WESLEY.”

The next was addressed to a bishop, whose name is not given.

“HULL, June 26, 1790.

“MY LORD,--It may seem strange, that one, who is not acquainted with your lordship, should trouble you with a letter. But I am constrained to do it; I believe it is my duty both to God and your lordship. And I must speak plain; having nothing to hope or fear in this world, which I am on the point of leaving.

“The Methodists, in general, my lord, are members of the Church of England. They hold all her doctrines, attend her service, and partake of her sacraments. They do not willingly do harm to any one, but do what good they can to all. To encourage each other herein, they frequently spend an hour together in prayer and mutual exhortation. Permit me then to ask, ‘Cui bono? for what reasonable end, would your lordship drive these people out of the Church?’ Are they not as quiet, as inoffensive, nay, as pious, as any of their neighbours? except perhaps here and there a hairbrained man, who knows not what he is about. Do you ask, ‘Who drives them out of the Church?’ Your lordship does; and that in the most cruel manner; yea, and the most disingenuous manner. They desire a licence to worship God after their own conscience. Your lordship refuses it; and then punishes them for not having a licence! So your lordship leaves them only this alternative, ‘Leave the Church or starve.’ And is it a Christian, yea, a protestant bishop, that so persecutes his own flock? I say persecutes; for it is persecution, to all intents and purposes. You do not burn them, indeed, but you starve them; and how small is the difference! And your lordship does this, under colour of a vile, execrable law, not a whit better than that de hæretico comburendo! So persecution, which is banished out of France, is again countenanced in England!

“O my lord, for God’s sake, for Christ’s sake, for pity’s sake, suffer the poor people to enjoy their religious, as well as civil liberty! I am on the brink of eternity! Perhaps so is your lordship too! How soon may you also be called, to give an account of your stewardship, to the great Shepherd and Bishop of our souls! May He enable both you and me to do it with joy! So prays, my lord, your lordship’s dutiful son and servant,

“JOHN WESLEY.”[724]

The following letter is without date, but is too characteristic to be omitted.

“You give five reasons why the Rev. Mr. P---- will come no more among us. 1. Because we despise the ministers of the Church of England. This I flatly deny: I am answering letters, this very post, which bitterly blame me for just the contrary. 2. Because so much backbiting and evil speaking is suffered amongst our people. It is not suffered; all possible means are used, both to prevent and remove it. 3. Because I, who have written so much against hoarding up money, have put out £700 to interest. I never put sixpence out to interest since I was born; nor had I ever £100 together, my own, since I came into the world. 4. Because our lay preachers have told many stories of my brother and me. If they did, I am sorry for them; when I hear the particulars, I can answer, and, perhaps, make those ashamed who believed them. 5. Because we did not help a friend in distress. We did help him as far as we were able. ‘But we might have made his case known to Mr. G., Lady H., etc.’ So we did, more than once; but we could not pull money from them, whether they would or no. Therefore, these reasons are of no weight. You conclude with praying, that God would remove pride and malice from amongst us. Of pride, I have too much; of malice, I have none; however, the prayer is good, and I thank you for it.”[725]

The next was addressed to Adam Clarke, then at Bristol.

“June 28, 1790.

“DEAR ADAM,--I often wonder at the people of Bristol. They are so honest, yet so dull, ’tis scarce possible to strike any fire into them. Only with God all things are possible. Many years ago, I put the society at Bath into a way wherein, if they had persevered, they would now have owed nothing. They were at Plymouth but thirty in number, and their debt was £1400. I advised them, let every member subscribe monthly what he can; and a hundred at the Dock promised to do the same. ‘I,’ said one, ‘will give a crown a month’; ‘I,’ said another, ‘half-a-crown.’ Many subscribed a shilling, sixpence, or threepence a month. And now the debt is paid. I began such a subscription in Bath; as I have done in many places with success. But they left it off in two or three weeks. Why? Because I gave four guineas to prevent one, that was arrested, from going to jail! Good reason, was it not? ‘Why,’ said one and another, ‘might he not have given it to me?’

“On Monday four weeks, I shall probably set out for Bristol. Peace be with your spirits.

“I am, etc.,

“JOHN WESLEY.”[726]

While on money matters, let an explanation be given. Wesley asserts, in one of the foregoing letters, that he never had, at one time, since he was born, £100 that was his own. No doubt, excepting an occasional legacy, this was strictly true; and yet, towards the close of life, a year never passed without his giving hundreds of pounds away in charity. Wesley not only kept a journal of his labours, but account books of his income and expenditure. The last of these has, at the end of it, the following entry, in Wesley’s own handwriting, but in penmanship which it is extremely difficult to decipher:

“N.B. For upwards of eighty-six years,[727] 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.

“JOHN WESLEY, “July 16, 1790.”

What was Wesley’s income? He had £30 a year from the London circuit;[728] and, in the country, the Methodists occasionally, but not often, paid his hostelry bill, and other similar expenses incurred in travelling. But this was not all. Wesley was the proprietor of a large publishing and book concern, from which he derived considerable profits; but be the profits what they might, they were at once distributed in the work of God, and in acts of charity. In as brief a form as possible, we give, from the book above mentioned, a few items belonging to the last nine years of Wesley’s life.

In 1782, Wesley received £361 19_s._ Of this, he spent £5 19_s._ for clothes. The balance, £356, he, with his own hands, gave away; and, during the same year, John Atlay, his book steward, by his directions, gave a further sum of £237 13_s._; making £593 13_s._ for the year.

In 1783, he, and his steward by his orders, gave £832 1_s._ 6_d._ In 1784, £534 17_s._ 6_d._ In 1785, £851 12_s._ In 1786, £738 5_s._ In 1787, including his travelling expenses, £961 4_s._ In 1788, the last year Atlay acted for him, the two united gave in charity £738 4_s._

At the end of his accounts for 1789, he writes:

“I have given this year by myself £206 0 0 By George Whitfield[729] 560 0 0 Travelling 60 0 0 “But I can be accurate no[730] ... ‘Not as I will, but as Thou wilt.’”

No one can dispute that the profits of Wesley’s book establishment were as much his own property as the profits of any of the great publishing houses in Paternoster Row; but, of these profits, he literally spent none upon himself, except for an occasional suit of clothes. All were most scrupulously given, as fast as they were realised, and sometimes faster, to the support and extension of the great work to which his long life was cheerfully devoted, and to the relief of the distresses of his fellow creatures as far as he had the power. Dr. Whitehead says, it was supposed that, in the course of fifty years, Wesley gave away between twenty and thirty thousand pounds. Henry Moore writes: “Mr. Wesley’s accounts lie before me, and his expenses are noted with the greatest exactness. Every penny is recorded; and, I am persuaded, the supposed £30,000 might be increased several thousands more.”[731]

Wesley made a will, in which he bequeathed his book business, and his books then on sale, (subject to a rent charge of £85 a year to the widow and children of his brother,) to the Methodist conference, in trust “for carrying on the work of God, by itinerant preachers”; his furniture, books, and whatever else belonged to him at Kingswood, to Coke, Mather, and Moore, “in trust, to be still employed in teaching and maintaining the children of poor travelling preachers”; all the books which belonged to him in his studies at London and other places, to Coke, Whitehead, and Moore, “in trust, for the use of the preachers who shall labour there from time to time”; all his manuscripts to the same Coke, Whitehead, and Moore, “to be burned, or published, as they saw good”; his gowns, cassocks, sashes, and bands in City Road chapel, “for the use of the clergymen attending there”; his “pelisse to the Rev. Mr. Creighton”; all the rest of his “wearing apparel to four of the travelling preachers that wanted it most”; his watch to Joseph Bradford; his gold seal to Elizabeth Ritchie; his chaise and horses to James Ward and Charles Wheeler, “in trust, to be sold, and the money to be divided, one half to Hannah Abbott, and the other to the members of the select society”; and copies of the eight volumes of his sermons to “each travelling preacher who should remain in the connexion six months after his decease.”

All this was property, but not money. Hitherto, not a coin has been bequeathed; but still there are six clauses in Wesley’s will, which may be designated monetary. We give them in substance, though the first two seem to contradict each other. (1) All the coins, and whatever else was found in the drawer of his bureau at London, to his granddaughters, Mary and Jane Smith. (2) Whatever money remained in his bureau and pockets, to Thomas Briscoe, William Collins, John Easton, and Isaac Brown. (3) Out of the first money arising from the sale of books, £40 to his sister Martha, £40 to Mr. Creighton, and £60 to the Rev. Mr. Heath. (4) The annuity of £5, left by Roger Shiel to Kingswood school, to be paid to Henry Brooke, Arthur Keene, and William Whitestone. (5) A pound each to the six poor men who should carry his body to the grave. (6) Any personal estate, undisposed of, to be given to his two nieces, E. Ellison, S. Collet, equally.

The reader has here the substance of Wesley’s will. Where were his hoardings, his money put out to interest, his landed, household, and chapel property? He had none. He died, as he had lived, without a purse. He had been his own executor as far as possible; and now had nothing to bequeath, except what, in his lifetime, could not easily be turned into current coin.

We return to his itinerary. Leaving Hull, Wesley proceeded to Lincolnshire. On June 29, the crowd at Owston was such that he had to preach in the open air. At Lincoln, his text was, “One thing is needful.” “Is this the great Mr. Wesley?” exclaimed a lady when retiring: “why, the poorest person in the chapel might understand him.” “Yes,” replied a gentleman; “in this he displays his greatness, that while the most ignorant can understand him, the most learned are edified, and can take no offence.”[732] On Friday, July 2, he preached twice, once out of doors at Newton, and a second time in the chapel at Gainsborough. On Saturday, he preached at Epworth, and met the society. On Sunday, July 4, he attended his father’s church, where the congregation was five times, and the attendance at sacrament ten times, larger than usual. Besides this, he preached at Misterton, to a great multitude, “under a spreading tree”; and, in Epworth market place, to “such a congregation as was never seen at Epworth before.”

Here occurs an eight weeks’ hiatus in Wesley’s journal. The space between July 4 and August 27 we shall fill up in the best way we can.

At Doncaster, where he had a crowded congregation, a burly butcher, noted for his popery, his wickedness, and his pugilistic feats, was converted, became a Methodist, and, to his dying day, continued a peaceful, humble, loving Christian.[733] This was probably on July 5, as, on the day following, he was at Rotherham.[734] There can be no question, that Sheffield also would be visited; and, most likely, Derby and Nottingham; also perhaps Castle Donington, Leicester, Coventry, and other places. At all events, the Castle Donington old stewards’ book contains this item: “1790. Paid for Mr. Wesley’s carriage through the circuit, £1 6_s._”[735]

We cannot trace him farther; but, three weeks after he was at Doncaster and Rotherham, he opened his conference at Bristol,--the last that he attended. Charles Atmore writes: “Mr. Wesley appeared very feeble; his eyesight had failed so much that he could not see to give out the hymns; yet his voice was strong, his spirit remarkably lively, and the powers of his mind, and his love towards his fellow creatures, were as bright and as ardent as ever.”[736]

The only legislation at this conference was concerning preachers and preaching houses.

In reference to the latter, it was determined: (1) That, in future, all chapels should be built on the same plan as those in Bath and in City Road. (2) No chapel should be undertaken without the consent of a majority of the connexional building committee. (3) Not a stone was to be laid, till the chapel was settled after the Methodist form, verbatim; nor until two thirds of the estimated expense were subscribed; and no collections were to be made for any chapel except in the circuit where it was to be erected.

Then in reference to preachers: (1) None, in future, were to attend conference, except those whose travelling expenses were paid by the circuits in which they respectively laboured. Those in Scotland and Wales were to be the only exceptions. (2) The assistants were to tell the people, that every circuit must bear its own burden, and that those circuits which “did not provide for their preachers and their children, (except Scotland, Ireland, and Wales,) should have no more preachers sent to them, for the time to come, than they would provide for.” (3) No assistant was to take into society any one put out by his predecessor, without consulting him. (4) Preachers were never to hasten home to their families, after evening preaching, till they had met the society. (5) No preacher was to leave conference before the conclusion of it, without consent publicly obtained. (6) No preacher was to preach three times the same day to the same congregation; or oftener than twice on a week day, or thrice on Sundays.

In reference to the last of these regulations, Adam Clarke relates that Wesley was outwitted. In a private meeting with some of his principal and senior preachers, Wesley proposed that no preacher should preach thrice on the same day. Messrs. Mather, Pawson, Thompson, and others objected. Wesley replied: “It must be given up; we shall lose our preachers by such excessive labour.” They answered: “We have all done so; and you, even at a very advanced age, have continued to do so.” “What I have done,” said he, “is out of the question: my life and strength have been under an especial providence; besides, I know better than they how to preach without injuring myself; and no man can preach thrice a day without killing himself sooner or later; and the custom shall not be continued.” The objectors pressed the point no further, finding that he was determined; but deceived him after all, by altering the minute thus, when it was sent to press: “No preacher shall preach three times the same day, to the same congregation.”

This was not ingenuous. Wesley was right; and Methodism has paid an incalculable penalty by disregarding his almost dying wish. Clarke justly remarks:

“He who preaches the gospel, as he ought, must do it with his whole strength of body and soul; and he who undertakes a labour of this kind thrice every Lord’s day will infallibly shorten his life by it. He who, instead of preaching, talks to the people,--merely speaks about good things, or tells a religious story,--will never injure himself by such an employment: but such a person does not labour in the word and doctrine; he tells his tale; and, as he preaches, so his congregation believes; and sinners are left as he found them.” [737]

During the last decade of years in Wesley’s life, Methodism had made amazing progress. In 1780, there were 64 circuits in the United Kingdom; now there were 115. Then there were 171 itinerant preachers employed; now there were 294. Then there were 43,380 members of society; now there were 71,568. Then there were no missionary stations; now 19 missionaries were appointed to Antigua, Barbadoes, St. Vincent’s, St. Christopher’s, Nevis, Tortola, Jamaica, Nova Scotia, and Newfoundland, which had an aggregate membership of 5350 persons,--800 in Nova Scotia and Newfoundland, and 4550 in the West Indies. In 1780, there were in America twenty circuits, 42 itinerant preachers, and 8504 members of society. In 1790, there were 114 circuits, 228 itinerant preachers, and 57,631 members of society.

These statistics, put into another form, will stand thus.

------------+-------------+------------+------------- | Methodist | Methodist | Methodist | Circuits | Itinerant | Members. | throughout | Preachers. | | the world. | | ------------+-------------+------------+------------- =1790= | 240 | 541 | 134,549 =1780= | 84 | 213 | 52,334 ------------+-------------+------------+------------- INCREASE | ⎫ 156 | 328 | 82,215 in 10 years | ⎭ | | ------------+-------------+------------+-------------

Marvellous had been the success of Methodism up to the year 1780; and, yet, the results during the last ten years of Wesley’s life were much more than double the united results of the forty years preceding!

Before leaving the conference of 1790, we insert an unpublished letter, addressed by Miss Ritchie to the wife of one of Wesley’s clerical assistants, the Rev. Peard Dickenson.

“August 3, 1790.

“... I felt much for our Zion previous to the conference. Our dear and honoured father’s state of health was alarming; but prayer was heard, and he is much better, and things have such an appearance as revives my hope that we shall still go on in the good old way.

“Mr. Wesley has very openly and fully declared his sentiments respecting the impropriety of a separation from the Church; and the preachers, in general, have agreed to abide by the old plan. I sincerely pity Dr. Coke; but I really believe good will be brought out of evil.

“The preachers have had a most searching conference, and the Lord has been very present. The preachers’ dress has been largely debated, and what is verging towards worldly conformity is to be laid aside. We all lament dress as a growing evil among the Methodists; and, if the preachers are not patterns in this respect, how can they exhort the people? One morning, at breakfast, among a very few select friends, Mr. Wesley said he had some things to complain of, which he had better mention before half-a-dozen persons than before a hundred. Among other things, he spoke with disapprobation of the ruffles on Mr. Dickenson’s shirts. I endeavoured to soften matters, saying, that you desired to take them off, and that, if this was not already done, it was because you had been prevented; on which I was requested to mention to you the conversation which had taken place. My dear sister, let me beg of you then, never to let Mr. Dickenson wear a ruffled shirt again. You both love our dear father too well to grieve him. Yours in Jesus,

“ELIZABETH RITCHIE.”

As soon as the Bristol conference was ended, the veteran evangelist again set out on his glorious mission, and spent the next three weeks in Wales. At Brecon, he preached in the town hall; and in Watton chapel, on the state of the church at Ephesus, and our Lord’s lamentation over Jerusalem.[738] At Haverfordwest, he wrote as follows, to Thomas Roberts, then a young preacher, of four years’ standing, whom he had just appointed to the Bristol circuit.

“HAVERFORDWEST, August 13, 1790.

“DEAR TOMMY,--Now I shall make a trial of you, whether I can confide in you or no. Since I came hither, I have been much concerned. This is the most important circuit in all Wales; but it has been vilely neglected by the assistant, whom, therefore, I can trust no more. I can trust you, even in so critical a case. I desire, therefore, that, whoever opposes, you will set out immediately, and come hither as soon as ever you can. I wish you could meet me at Cardiff, or Cowbridge. You will see, by the printed plan, when I shall be at either of those places. If you have not notice enough to do this, meet me to-morrow sennight at the New Passage, unless you can get a passage by the weekly boat to Swansea. If it be possible, do not fail. It may be, this may be the beginning of a lasting friendship between you and, dear Tommy, yours, etc.,

“JOHN WESLEY.”[739]

At Pembroke, Wesley wrote the following to Mr. William Mears, a useful local preacher, at Rochester.

“PEMBROKE, August 16, 1790.

“MY DEAR BROTHER,--It is my desire that all things be done to the satisfaction of all parties. If, therefore, it be more convenient, let brother Pritchard’s[740] family be at Canterbury, and sister Boone[741] lodge in Chatham house.

“Why do you not again set on foot a weekly subscription in order to lessen your debt? Have neither the preachers nor the people any spirit in them? Who begins? I will give half-a-crown a week for a year, if all of you will make it up twenty shillings.

“I am, dear Billy, your affectionate brother,

“JOHN WESLEY.”[742]

In a letter to his niece, Miss Sarah Wesley, dated “Near Cowbridge, August 18, 1790,” he writes: “I always reprove profane sailors, or, what is worse, profane gentlemen; and many of them will receive it civilly, if not thankfully. They all know, captains as well as common men, that swearing is not necessary. And, even now, we have captains of several men-of-war who do not swear at all; and never were men better obeyed.”[743]

Thus was Wesley always about his heavenly Father’s work. On August 27, he returned to Bristol, in the neighbourhood of which he was busily employed till September 27.

In the morning of Sunday, August 29, he read prayers, preached, and administered the Lord’s supper, a service in which, without assistance, he was occupied for three full hours; and, yet, in the afternoon, he preached again, out of doors. The next day, we find him preaching twice, at Castle Carey, and Ditcheat.

On Tuesday 31, he was visited by a lusus naturæ, William Kingston, born without arms, who, in Wesley’s presence, took his teacup between his toes, and the toast with his other foot; and afterwards, by another feat, showed himself to be a man of no mean penmanship. On the same day, Wesley had “a lovely congregation at Shepton Mallet,” and a crowded one at Pensford.

During the remainder of the week, he preached at Bristol, and corrected and abridged the Life of Mrs. Scudamore.

On Saturday, September 4, he went to Bath and preached; and on Sunday, the 5th, writes: “At ten we had a numerous congregation, and more communicants than ever I saw here before. This day, I cut off that vile custom, I know not when or how it began, of preaching three times a day by the same preacher to the same congregation; enough to weary out both the bodies and minds of the speaker, as well as his hearers.” On Monday, Tuesday, and Wednesday, in the ensuing week, he preached once daily, and on Friday twice.

On Sunday, September 12, he employed himself in Bristol, and, during the week following, met the classes, containing 944 members, and likewise preached at Thornbury, and at Kingswood.

In labour like this the whole month was spent.

At the preceding conference, Wesley had appointed Adam Clarke to the Dublin circuit, and, on September 5, Adam wrote him a long letter, telling him that Thomas Rutherford had been laid aside by rheumatic fever, and that the results of a religious revival had been destroyed by the extravagant irregularities of those who conducted the prayer-meetings during Mr. Rutherford’s illness. These meetings had been, and still were, kept up till ten or eleven o’clock on Sunday nights, and sometimes till twelve and one; and it was no uncommon thing for a person, in the midst of them, to give an exhortation of half or three quarters of an hour’s continuance. Clarke wished to correct these irregularities, and wrote to Wesley for advice,[744] who replied to him as follows.

“BRISTOL, September 9, 1790.

“Dear Adam,--Did not the terrible weather that you had at sea make you forget your fatigue by land? Come, set one against the other, and you have no great reason to complain of your journey.

“You will have need of all the courage and prudence God has given you. Indeed, you will want constant supplies of both. Very gently, and very steadily, you should proceed between the rocks on either hand. In the great revival at London, my first difficulty was, to bring into temper those who opposed the work; and my next, to check and regulate the extravagances of those that promoted it. And this was far the hardest part of the work; for many of them would bear no check at all. But I followed one rule, though with all calmness: ‘You must either bend or break.’ Meantime, while you act exactly right, expect to be blamed by both sides. I will give you a few directions. (1) See that no prayer-meeting continue later than nine at night, particularly on Sunday: let the house be emptied before the clock strikes nine. (2) Let there be no exhortation at any prayer-meeting. (3) Beware of jealousy, or judging one another. (4) Never think a man is an enemy to the work, because he reproves irregularities. Peace be with you and yours!

“I am, etc.,

“JOHN WESLEY.”[745]

Clarke acted upon Wesley’s good advice, and wrote him the results. Wesley answered.

“BEDFORD, October 28, 1790.

“DEAR ADAM,--I am glad my letter had so good an effect. I dearly love our precious society in Dublin, and cannot but be keenly sensible of anything that gives them disturbance. I am glad our leaders have adopted that excellent method of regularly changing their classes. Wherever this has been done, it has been a means of quickening both the leaders and the people. I wish this custom could be more extensively introduced.

“You did well to prevent all irregular and turbulent prayer-meetings, and, at all hazards, to keep the meetings of the society private.

“Poor Mr. Smyth is now used just as he used me. He must either bend or break. Although you cannot solicit any of Bethesda to join with us, yet neither can you refuse them when they offer their hand.

“You do well to offer all possible courtesy to Mr. William Smyth and his family.

“As long as the society in Dublin continues upward of a thousand, you will have no reason to complain.

“I am, etc.,

“JOHN WESLEY.”[746]

Before returning to Wesley’s journal, another letter may be welcome. It was addressed to Mr. Robert C. Brackenbury. Wesley’s reference to himself is touching; and his remarks on the doctrine of Christian perfection ought to be remembered.

“BRISTOL, September 15, 1790.

“DEAR SIR,--I am glad to find you are in better bodily health, and not weary and faint in your mind. My body seems nearly to have done its work, and to be almost worn out. Last month, my strength was nearly gone, and I could have sat almost still from morning to night. But, blessed be God, I crept about a little, and made shift to preach once a day. On Monday, I ventured a little further; and, after I had preached three times (once in the open air), I found my strength so restored, that I could have preached again without inconvenience.

“I am glad brother D---- has more light with regard to full sanctification. This doctrine is the grand depositum which God has lodged with the people called Methodists; and, for the sake of propagating this chiefly, He appeared to have raised them up.

“I congratulate you upon sitting loose to all below; stedfast in the liberty wherewith Christ has made you free. Moderate riding on horseback, chiefly in the south of England, would improve your health. If you choose to accompany me, in any of my little journeys on this side Christmas, whenever you were tired you might go into my carriage. I am not so ready a writer as I was once; but, I bless God, I can scrawl a little,--enough to assure you that,

“I am, dear sir, your affectionate friend and brother,

“JOHN WESLEY.”[747]

On Monday, September 27, Wesley set out from Bristol to London, and preached at Devizes and Salisbury. On Wednesday we find him preaching at Winchester and Portsmouth; and on Thursday and Friday at Newport, in the Isle of Wight.

On Saturday, October 2, he left Portsmouth, at two o’clock in the morning; and, at Cobham, twenty miles from London, was met by James and Hester Ann Rogers, and six other friends, in carriages, to welcome him.[748] Mr. Rogers writes: “He arrived in good health and spirits. We all dined at Cobham, and, about six in the evening, reached London, where we praised the Lord with joyful hearts.”[749]

The next day, Sunday, October 3, he preached twice in the City Road chapel, and held a lovefeast. Rogers says:

“Many souls were greatly comforted. Indeed, his preaching, during the whole winter, was attended with uncommon unction; and he frequently spoke, both in his sermons and exhortations, as if each time were to be his last; and often desired the people to receive what he advanced as his dying charge. His conversation also, in his family, seemed to indicate a presentiment of death. He frequently spoke of the state of separate spirits, and their particular employments; and, for the last three months of his life, there were scarcely three evenings passed together, but he gave out and sung, in the family, the hymn beginning with the line, ‘Shrinking from the cold hand of death.’”[750]

After spending two short days in London, Wesley set off, on October 5, to Rye, a distance of upwards of sixty miles, and preached to a large and serious congregation. The day after, for the last time, he preached in the open air. This was at Winchelsea, beneath an ash tree, in the churchyard,--a tree long protected by the vicar of the parish, and known for miles round, by the name of “Wesley’s Tree,” though often mutilated by pilgrim Methodists, who chopped and lopped it for wood to make it into Methodist snuff boxes, and other un Wesleyan mementoes of Wesley’s last outdoor preaching service. On one occasion, a local preacher was detected in the act of bearing away a bough in pious triumph, was apprehended for the theft, had to beg for mercy, was solemnly reprimanded, and was threatened with transportation, in case of repeating the offence. Wesley’s text, at Winchelsea, was a part of Christ’s first outdoor sermon, “The kingdom of God is at hand; repent ye, and believe the gospel;” and he writes: “It seemed as if all that heard were, for the present, almost persuaded to be Christians.” Robert Miller was with him at the time, and says: “The word was attended with mighty power, and the tears of the people flowed in torrents.”[751] On the evening of the same day, he preached again at Rye.

Returning to London, for the services on Sunday, October 10, Wesley started on the day following for Norfolk. At Colchester, things were disheartening, but he says he had, “on Monday and Tuesday evenings, wonderful congregations of rich and poor, clergy and laity.” One of his hearers was a shoemaker, a young man of twenty-four, who was then convinced of sin, became a useful local preacher, and often returned from his appointments besmeared, from head to foot, with the filthy missiles of persecuting mobs. William Candler, the preaching shoemaker, took a deep interest in the spiritual welfare of soldiers, and was not unrewarded; for, one morning, to his great surprise, he received a government commission to make military shoes, and an extraordinary despatch, from the Colchester commanding officer, that all the shoemakers in the regiments stationed at Harwich, Ipswich, and Colchester, should assist him in executing the martial order. For near fifty years, William Candler rendered important service to the cause of Christ, and then, in 1838, died, kissing his family, and whispering to each, “Good bye; God bless you!”[752]

In years past, Colchester had been one of Wesley’s favourite places; but now, he says, “the society was lessened, and cold enough; preaching was discontinued, and the spirit of Methodism quite gone, from the preachers and the people.” All this was the result of the clerical interference of the Rev. Mr. S----, of St. Peter’s, who had adopted the theory, that, wherever there was a gospel ministry in the Church, Methodist preaching ought to cease, and Methodist societies be handed over to the care of the gospel clergyman. To accomplish this at Colchester, no pains were spared, and even gifts and bribes were used. Wesley was annoyed, and, in the course of his sermon, said: “I understand there is a sheep stealer in Colchester, who takes both sheep and lambs from his neighbour’s fold at will. Now, I charge that man to desist; or to meet me, and answer for his deeds, at the bar of God, in the day of judgment.” The reverend gentleman was present; and his subsequent conduct showed that he was not a forgetful hearer.[753]

Wesley had, in his congregation, at Colchester, another remarkable hearer, Henry Crabb Robinson, who writes:

“It was, I believe, in October 1790, that I heard John Wesley in the great round meeting-house at Colchester. He stood in a wide pulpit, and on each side of him stood a minister, and the two held him up, having their hands under his armpits. His feeble voice was barely audible; but his reverend countenance, especially his long white locks, formed a picture never to be forgotten. There was a vast crowd of lovers and admirers. It was for the most part a pantomime, but the pantomime went to the heart. Of the kind, I never saw anything comparable to it in after life.”

Considering the long picturesque life which Mr. Robinson lived subsequent to this, the last sentence is remarkable. In a letter dated October 18, 1790, this young auditor, then fifteen years of age, remarks:

“I felt great satisfaction last week in hearing that veteran in the service of God, the Rev. John Wesley. At another time, and not knowing the man, I should almost have ridiculed his figure. Far from it now. I looked upon him with a respect bordering upon enthusiasm. After the people had sung one verse of a hymn, he arose and said: ‘It gives me a great pleasure to find that you have not lost your singing; neither men nor women. You have not forgotten a single note. And I hope, by the assistance of God, which enables you to sing well, you may do all other things well.’ A universal ‘Amen’ followed. At the end of every head or division of his discourse, he finished by a kind of prayer, a momentary wish as it were, not consisting of more than three or four words, which was always followed by a universal buzz. His discourse was short. The text I could not hear. After the last prayer, he rose up and addressed the people on liberality of sentiment, and spoke much against refusing to join with any congregation on account of difference in opinion.”[754]

On Wednesday, October 13, Wesley went from Colchester to Norwich, and writes: “I preached; but the house would in nowise contain the congregation. How wonderfully is the tide turned! I am become an honourable man at Norwich. God has, at length, made our enemies to be at peace with us; and scarce any but antinomians open their mouths against us.”

The next day, he preached at Yarmouth, to a congregation “far too large to get into the chapel.” And the day following at Lowestoft. Here again, he had another distinguished hearer, the poet Crabbe; and repeated the well known lines from Anacreon, with an application of his own.

“Oft am I by woman told, Poor Anacreon! thou grow’st old; See, thine hairs are falling all: Poor Anacreon! how they fall! Whether I grow old or no, By these signs, I do not know; But this I need not to be told, ’Tis time to live, if I grow old.”

Crabbe was greatly struck with the reverend appearance of the aged preacher, with his cheerful air, and the beautiful cadence he gave to the lines he quoted; and, after the service, was introduced to him, and was received with benevolent politeness.[755]

On Saturday, October 16, Wesley preached at Loddon and at Norwich; and, next day, twice again in the latter city, besides administering the sacrament at seven o’clock in the morning, to about one hundred and fifty persons. He writes: “I take knowledge, that the last year’s preachers were in earnest. Afterwards, we went to our own parish church; although there was no sermon there, nor at any of the thirty-six churches in the town, save the cathedral and St. Peter’s.” Who will say that Methodist preaching was not needed in this non-preaching diocesan city?

On Monday, October 18, Wesley preached at Swaffham, and at Lynn. At the latter place, he preached again on Tuesday, administered the sacrament,[756] made a collection for the Sunday-schools, and had present to hear him all the clergymen of the town, except one, whose lameness prevented his attending. On Wednesday, the 20th, he occupied the church at Diss, one of the largest in the county. “I suppose,” says he, “it has not been so filled these hundred years.” His text was, “Seek ye the Lord while He may be found”; and the results of the sermon were remarkable and lasting.[757]

On the evening of the same day, and also on the day following, he preached at Bury St. Edmunds; and on Friday, October 22, returned to London.

The last entry, in Wesley’s published journal, is dated two days later. “Sunday, October 24--I explained, to a numerous congregation, in Spitalfields church, ‘the whole armour of God,’ St. Paul’s, Shadwell, was still more crowded in the afternoon, while I enforced that important truth, ‘one thing is needful’; and I hope many, even then, resolved to choose the better part.”

There can be little doubt, that the rest of the year was occupied with what Wesley often called his “little journeys,” into Bedfordshire, Northamptonshire, Hertfordshire, Kent, etc. The reader will catch glimpses of him in the following letters.

The first was addressed to his niece, Miss Sarah Wesley, at Mrs. Whitcomb’s, in Margate. The reference to his relatives is significant and painful.

“LONDON, October 5, 1790.

“DEAR SALLY,--I am glad you are situated so comfortably. Mrs. Whitcomb does really fear God; and, I hope, before you leave her house, will know what it is to love Him. Providence has not sent you to spend a little time in Margate merely on your own account. Before you leave it, she, with several others, shall have reason to praise God that you came. See that you lose no time. A word spoken in season how good is it! Warn every one, and exhort every one, if by any means you may save some. ‘In the morning sow thy seed, and in the evening withhold not thy hand; for thou knowest not which shall prosper.’ Say not, ‘I can do nothing, I am slow of speech.’ True; but who made the tongue? You have seen sister Boon, a loving, simple hearted woman. Be a follower of her, as she is of Christ. Why should you not meet in her class? I think you will not be ashamed. Is it not a good opportunity of coming a little nearer to them that love you well? Let me have the comfort of one relation, at least, that will be an assistant to me in the blessed work of God.

“I must visit other places before I come into Kent, as well as visit the classes in London; so that I cannot be at Margate till the latter end of next month. If you stay there till then, you will see me.

“I am, my dear Sally, your affectionate uncle,

“JOHN WESLEY.”[758]

The next was written the day after his return to town from Norfolk, and was addressed to James Macdonald, then stationed at Newry, in Ireland. It will be seen, that the Methodist sin of neglecting fasting is not of recent growth.

“LONDON, October 23, 1790.

“MY DEAR BROTHER,--You have great reason to praise God for His late glorious work at and near Newry; and I make no doubt, but it will continue, yea, and increase, if the subjects of it continue to walk humbly and closely with God. Exhort all our brethren steadily to wait upon God in the appointed means of fasting and prayer; the former of which has been almost universally neglected by the Methodists, both in England and Ireland. But it is a true remark of Kempis: ‘The more thou deniest thyself, the more thou wilt grow in grace.’

“I am, etc.,

“JOHN WESLEY.”[759]

Something has been already said respecting the division of circuits. The Dales circuit in 1790 had forty-three preaching places, including Barnardcastle, Bishop Auckland, Appleby, Alstone, Allendale, Wolsingham, Hexham, Penrith, and Kendal,--now all of them circuit towns themselves. The nearest neighbouring circuit, eastwards, was Yarm; westwards, Whitehaven; northwards, Newcastle; and southwards, Thirsk. This will give the reader an idea of the enormous region embraced in the Dales circuit at the time to which we are now adverting. Within the same border, there are now not fewer than at least twenty circuit towns, most of them the centre of a large cluster of smaller towns and villages.[760] The Dales circuit, in 1790, had three itinerant preachers, and 980 members of society, who contributed for the maintenance of their preaching triumvirate, during the quarter in which Wesley died, the sum of £29 8_s._ 6_d._, sevenpence per member per quarter, and affording £9 16_s._ 2_d._ for the support of each preacher, his wife, and family, and the general maintenance of Methodist machinery throughout the circuit.[761] George Holder was the assistant, and Jonathan Hern and John Wittam were his colleagues. The feed was poor, the pay pauperish, the journeys long, the roads bad, the region mountainous, and the work heavy. There was a wish to divide the circuit; but the following was Wesley’s reply to Holder.

“LONDON, October 30, 1790.

“DEAR GEORGE,--The assistant in every circuit (not the leaders) is to determine how each preacher is to travel. If Jonathan Hern will not, or cannot, take his turn with his fellow labourers, I must send another that will. I do not like dividing circuits. Could not three or more of the northern places be added to the Sunderland or Newcastle circuits, in order to lessen yours, and bring it into a six weeks’ circuit? Pray send me the manner of your travelling through your circuit. I think, I shall order it better.

“I am, with love to sister Holder, dear George, yours, etc.,

“JOHN WESLEY.”[762]

A small circuit then was one of the things which Wesley thought inimical to the interests of Methodism. Was Wesley right? Unless Methodist preachers can become thoroughly pastoral in their habits,--a thing which triennial changes render extremely difficult,--would it not be better for circuits to be of such a size as to make daily preaching a healthy duty, instead of being so circumscribed that one or two sermons, between sabbaths, is all that their necessities require? This is a serious problem, which we must leave to be solved by others.

Another hindrance, as Wesley thought, to Methodist progress, was the neglect of reading. Hence the following extract from an unpublished letter, dated November 8, 1790.

“If you and your wife strengthen each other’s hands in God, then you will surely receive a blessing from Him. But it is not abundance of money, or any creature, that can make us happy without Him.

“It cannot be that the people should grow in grace, unless they give themselves to reading. A reading people will always be a knowing people. A people who talk much will know little. Press this upon them with your might; and you will soon see the fruit of your labours.”

An extract from another letter may be given here. The letter was addressed to Alexander Mather.

“No, Aleck, no! The danger of ruin to Methodism does not lie here. It springs from quite a different quarter. Our preachers, many of them, are fallen. They are not spiritual. They are not alive to God. They are soft, enervated, fearful of shame, toil, hardship. They have not the spirit which God gave to Thomas Lee at Pateley Bridge, or to you at Boston. Give me one hundred preachers, who fear nothing but sin, and desire nothing but God, and I care not a straw whether they be clergymen or laymen, such alone will shake the gates of hell, and set up the kingdom of heaven upon earth.”[763]

As we have often shown, Wesley regarded the preaching of the doctrine of Christian perfection as of the utmost importance. The following letter to Adam Clarke is to the same effect.

“LONDON, November 26, 1790.

“DEAR ADAM,--To retain the grace of God, is much more than to gain it; hardly one in three does this. And this should be strongly and explicitly urged on all who have tasted of perfect love. If we can prove that any of our local preachers or leaders, either directly or indirectly, speak against it, let him be a local preacher or leader no longer. I doubt whether he should continue in society. Because he, that could speak thus in our congregations, cannot be an honest man. I wish sister Clarke to do what she can, but no more than she can. Betsy Ritchie, Miss Johnson, and Mary Clarke are women after my own heart. Last week I had an excellent letter from Mrs. Pawson, (a glorious witness of full salvation,) showing how impossible it is to retain pure love without growing therein. I am, etc.,

“JOHN WESLEY.”[764]

Such letters might be greatly multiplied. We only add another. He was now an old man, and extremely feeble; and Mr. Ireland, having heard that claret wine had been recommended to him by his medical adviser, sent him a small case as a present. The wine was seized by the custom house authorities, to whom Wesley addressed the following laconic letter.

“CITY ROAD, November 14, 1790.

“GENTLEMEN,--Two or three days ago, Mr. Ireland sent me, as a present, two dozen of French claret, which I am ordered to drink, during my present weakness. At the White Swan it was seized. Beg it may be restored to,

“Your obedient servant,

“JOHN WESLEY.

“Whatever duty comes due, I will see duly paid.”

The letter seems to have been returned to the dying man; and, across it, a government official curtly wrote: “No. M. W.”[765]

Wesley’s only publication, in 1790, besides the thirteenth volume of his Magazine, was his translation of “The New Testament, with an Analysis of the several Books and Chapters.” 16mo, 424 pages. In his preface, he remarks:

“In this edition, the translation is brought as near as possible to the original; yet the alterations are few and seemingly small; but they may be of considerable importance. Though the old division of chapters is retained, for the more easy finding of any text, yet the whole is likewise divided, according to the sense, into distinct sections; a little circumstance which makes many passages more intelligible to the reader. The analysis of every book and epistle is prefixed to it. And this view of the general scope of each will give light to all the particulars.”

It ought to be remarked, that this is, by no means, a verbatim reprint of Wesley’s translation, published with his Notes in 1755. The book is extremely scarce; but the variations are too numerous and minute to be pointed out in a work like this.

As it respects the Magazine, there can be no doubt, that all the articles composing it may be considered to be in harmony with Wesley’s own sentiments; but, as usual, in this review, we only notice the articles which Wesley himself contributed; and that, principally, for the purpose of obtaining knowledge of his latest opinions and feelings. We pass over his “Thoughts on Memory”; his critique on Captain Wilson’s “Account of the Pelew Islands”; and his “Thoughts on Suicide”; and direct attention to his last, his dying manifesto, on separation from the Established Church. The article is dated, “December 11, 1789,” and is in the April number of the Magazine for 1790.

He states that, next to the primitive church, he had, from childhood, esteemed the Church of England as the most scriptural, national church in the world; and had, therefore, not only assented to all the doctrines, but observed all the rubric in the liturgy; and that with all possible exactness, even at the peril of his life. He proceeds to give the history of the rise of Methodism, and of his own irregularities; and thus concludes:

“I never had any design of separating from the Church. I have no such design now. I do not believe, the Methodists in general design it, when I am no more seen. I do, and will do, all that is in my power to prevent such an event. Nevertheless, in spite of all that I can do, many of them will separate from it (although, I am apt to think, not one half, perhaps not one third of them). These will be so bold and injudicious as to form a separate party, which, consequently, will dwindle away into a dry, dull, separate party. In flat opposition to these, I declare once more, that I live and die a member of the Church of England; and that none, who regard my judgment or advice, will ever separate from it.”

To the same effect is his sermon on “No man taketh this honour unto himself, but he that is called of God, as was Aaron,”--a sermon which he wrote at Cork, in May 1789, and published in his magazine, twelve months afterwards. He correctly maintains that, in ancient times, the offices of priest and preacher were entirely distinct. Priests were not preachers; and preachers, or prophets, were not priests. He argues that, in the New Testament, the office of an evangelist is not the same as that of a pastor. Pastors presided over the flock, and administered the sacraments; evangelists helped them, and preached the word. He asserts that the same distinction is recognised in the English, presbyterian, and Roman churches; and then, coming to Methodism, tells his readers that Methodist itinerant preachers are evangelists, not pastors; and that their work is wholly and solely to preach, not to administer sacraments. His address to them is worth quoting.

“God has commissioned you to call sinners to repentance; but it does by no means follow from hence, that ye are commissioned to baptize, or to administer the Lord’s supper. Ye never dreamt of this, for ten or twenty years after ye began to preach. Ye did not then, like Korah Dathan, and Abiram, seek the priesthood also. Ye knew, ‘No man taketh this honour to himself, but he that is called of God, as was Aaron.’ O contain yourselves within your own bounds. Be content with preaching the gospel. Do the work of evangelists. I earnestly advise you, abide in your place; keep your own station. Ye were fifty years ago,--those of you that were then Methodist preachers,--extraordinary messengers of God, not going in your own will, but thrust out, not to supersede, but to provoke to jealousy the ordinary messengers. In God’s name, stop there! Both, by your preaching and example, provoke them to love and good works. Ye are a new phenomenon in the earth; a body of people, who, being of no sect or party, are friends to all parties, and endeavour to forward all, in the knowledge and love of God and man. Ye yourselves were, at first, called in the Church of England; and though ye have and will have a thousand temptations to leave it, regard them not. Be Church of England men still. Do not cast away the peculiar glory which God hath put upon you, and frustrate the design of Providence, the very end for which God raised you up.”

In reply to the charge that he himself had already separated from the Church, Wesley allows, that he deviated from the rules of the Church in “preaching abroad,” in “praying extempore,” in forming societies, and in employing lay preachers; but he adds:

“All this is not separating from the Church. So far from it, that, whenever I have opportunity, I attend the Church service myself, and advise all our societies so to do. Nevertheless, the generality even of religious people naturally think, ‘I am inconsistent.’ And they cannot but think so, unless they observe my two principles. The one, that I dare not separate from the Church, that I believe it would be a sin so to do; the other, that I believe it would be a sin not to vary from it in the points above mentioned. I say, put these two principles together, first, I will not separate from the Church; yet, secondly, in cases of necessity, I will vary from it; and inconsistency vanishes away. I have been true to my profession from 1730 to this day.”

Here we leave the matter. This is the last time we shall quote Wesley on separation from the Church. We care not either to vindicate or to condemn his thoughts and course of conduct. In a few lines, Wesley here says all that can be said in favour of the anomalous position in which he stood: he did not separate, but he varied from the Church of England. It will be difficult for either sophistry or sound argument to make either more or less than this of the vexed question,--the difference between Wesley’s profession and his practice in reference to his continued adherence to, or separation from, the Established Church. He lived and died a hearty, but inconsistent Churchman.

There is another point which must be mentioned. The reader has already seen Wesley’s intense anxiety in reference to rich Methodists. In the last fourteen sermons that he wrote, during the last two years of his eventful life, and which were, for the first time, published in the magazines for 1790, 1791, and 1792, he again and again, in the strongest and most affecting language, reverts to this momentous matter. Exception may be taken to his opinions; but they are worthy of being quoted. They are the last sentiments of an old man, with unparalleled experience; and, throughout a long life, were by himself reduced to practice. The following are extracts.

In the remarkable sermon, on Jeremiah viii. 22, written in Dublin, July 2, 1789, in which he tries to answer the question, “Why has Christianity done so little good in the world?” he writes:

“Who regards those solemn words, Lay not up for yourselves treasures upon earth? Of the three rules, which are laid down on this head, in the sermon on The Mammon of Unrighteousness, you may find many that observe the first rule, namely, Gain all you can. You may find a few that observe the second, Save all you can. But how many have you found, that observe the third rule, Give all you can? Have you reason to believe, that five hundred of these are to be found among fifty thousand Methodists? And, yet, nothing can be more plain, than that all who observe the two first rules, without the third, will be twofold more the children of hell than ever they were before.

“O that God would enable me once more, before I go hence and am no more seen, to lift up my voice like a trumpet to those who gain and save all they can, but do not give all they can! Ye are the men, some of the chief men, who continually grieve the Holy Spirit of God, and, in a great measure, stop His gracious influence from descending on our assemblies. Many of your brethren, beloved of God, have not food to eat; they have not raiment to put on; they have not a place where to lay their head. And why are they thus distressed? Because you impiously, unjustly, and cruelly detain from them what your Master and theirs lodges in your hands, on purpose to supply their wants. In the name of God, what are you doing? Do you neither fear God, nor regard man? Why do you not deal your bread to the hungry? And cover the naked with a garment? Have you laid out, in your own costly apparel, what would have answered both these intentions? Did God command you so to do? Does He commend you for so doing? Did He entrust you with His,--not your,--goods for this end? And does He now say, ‘Servant of God, well done’? You well know He does not. This idle expense has no approbation, either from God or your own conscience. But, you say, ‘You can afford it!’ O be ashamed to take such miserable nonsense into your mouths. Never more utter such stupid cant, such palpable absurdity! Can any steward afford to be an arrant knave? to waste his lord’s goods? Can any servant afford to lay out his master’s money, any otherwise than his master appoints him? So far from it, that whoever does this ought to be excluded from a Christian society.

“I am distressed. I know not what to do. I see what I might have done once. I might have said peremptorily and expressly, ‘Here I am: I and my Bible. I will not, I dare not, vary from this book, either in great things or small. I have no power to dispense with one jot or tittle of what is contained therein. I am determined to be a Bible Christian, not almost but altogether. Who will meet me on this ground? Join me on this, or not at all.’ With regard to dress in particular, I might have been as firm, (and I now see it would have been far better,) as either the people called quakers, or the Moravian brethren. I might have said, ‘This is our manner of dress, which we know is both scriptural and rational. If you join with us, you are to dress as we do: but you need not join us unless you please.’ But alas! the time is now past. And what I can do now, I cannot tell. The Methodists grow more and more self indulgent, because they grow rich. Although many of them are still deplorably poor (Tell it not in Gath; publish it not in the streets of Askelon!), yet many others, in the space of twenty, thirty, or forty years, are twenty, thirty, yea, a hundred times richer than they were when they first entered the society. And it is an observation which admits of few exceptions, that nine in ten of these decreased in grace, in the same proportion as they increased in wealth. Indeed, according to the natural tendency of riches, we cannot expect it to be otherwise.

“But how astonishing a thing is this! Does it not seem (and yet this cannot be!) that true scriptural Christianity has a tendency, in process of time, to undermine and destroy itself? For, wherever it spreads, it must cause diligence and frugality, which, in the natural course of things, beget riches. And riches naturally beget pride, love of the world, and every temper that is destructive to Christianity. Now, if there be no way to prevent this, Christianity is inconsistent with itself, and, of consequence, cannot stand, cannot long continue among any people; since, wherever it generally prevails, it saps its own foundation.

“But, allowing that diligence and frugality must produce riches, is there no means to hinder riches destroying the religion of those that possess them? I can see only one possible way; find out another who can. Do you gain all you can, and save all you can? Then you must, in the nature of things, grow rich. Then if you have any desire to escape the damnation of hell, give all you can; otherwise I can have no more hope of your salvation, than for that of Judas Iscariot.

“I call God to record upon my soul, that I advise no more than I practise. I do, blessed be God, gain, and save, and give all I can. And so, I trust in God, I shall do, while the breath of God is in my nostrils. But what then? I count all things but loss, for the excellency of the knowledge of Jesus, my Lord! Still

‘I give up every plea beside, Lord, I am damned! but Thou hast died!’”[766]

To the same effect is Wesley’s searching and terrible sermon, on the Rich Fool, written at Balham, February 19, 1790; and another written at Bristol, September 21, 1790, on the text, “If riches increase, set not thine heart upon them.” In the latter sermon, he writes:

“By whatsoever means thy riches increase, whether with or without labour; whether by trade, legacies, or any other way, unless thy charities increase in the same proportion,--unless thou givest a full tenth of thy substance, of thy fixed and occasional income, thou dost undoubtedly set thy heart upon thy gold, and it will eat thy flesh as fire.

“But O! who can convince a rich man, that he sets his heart upon riches? For considerably above half a century, I have spoken on this head, with all the plainness that was in my power. But with how little effect? I doubt whether I have, in all that time, convinced fifty misers of covetousness.

“I have a message from God unto thee, O rich man, whether thou wilt hear, or whether thou wilt forbear. Riches have increased with thee; at the peril of thy soul, set not thine heart upon them. Be thankful to Him that gave thee such a talent, so much power of doing good. Yet dare not to rejoice over them, but with fear and trembling.

“Let us descend to particulars; and see that each of you deal faithfully with his own soul. If any of you have now twice, thrice, or four times as much substance as when you first saw my face, faithfully examine yourselves, and see if you do not set your hearts, if not directly on riches themselves, yet, on some of the things that are purchaseable thereby, which comes to the same thing. Do you not eat more plentifully or more delicately than you did ten or twenty years ago? Do not you use more drink, or drink of a more costly kind, than you did then? Do you sleep on as hard a bed as you did once, suppose your health will bear it? Do you fast as often now you are rich, as you did when you were poor? Ought you not in all reason to do this, rather more often than more seldom? I am afraid, your own heart condemns you. You are not clear in this matter.

“Do not some of you seek no small part of happiness in that trifle of trifles, dress? Do not you bestow more money, or, which is the same, more time and pains upon it, than you did once? I doubt this is not done to please God. Then it pleases the devil. If you laid aside your needless ornaments, some years since, ruffles, necklaces, spider caps, ugly, unbecoming bonnets, costly linen, expensive laces, have you not, in defiance of religion and reason, taken to them again?

“After having served you between sixty and seventy years, with dim eyes, shaking hands, and tottering feet, I give you one more advice before I sink into the dust. Mark those words of St. Paul, Those that desire, or endeavour, to be rich, that moment, fall into temptation; yea, a deep gulf of temptation, out of which nothing less than Almighty power can deliver them. Permit me to come a little closer still: perhaps I may not trouble you any more on this head. I am pained for you that are rich in this world. Do you give all you can? You who receive £500 a year, and spend only £200, do you give £300 back to God? If not, you certainly rob God of that £300. ‘Nay, may I not do what I will with my own?’ Here lies the ground of your mistake. It is not your own. It cannot be, unless you are Lord of heaven and earth. ‘However, I must provide for my children.’ Certainly. But how? By making them rich? When you will probably make them heathens, as some of you have done already. Leave them enough to live on, not in idleness and luxury, but by honest industry. And if you have not children, upon what scriptural or rational principle can you leave a groat behind you, more than will bury you? I pray consider: What are you the better for what you leave behind you? What does it signify, whether you leave behind you ten thousand pounds, or ten thousand shoes and boots? Oh, leave nothing behind you! Send all you have before you into a better world! Lend it, lend it all unto the Lord, and it shall be paid you again! Is there any danger that His truth should fail? It is fixed as the pillars of heaven. Haste, haste, my brethren, haste! lest you be called away, before you have settled what you have, on this security!”[767]

To say the least, this was plain speaking, such as is seldom heard at present; the following, in the sermon on Matthew vi. 22, 23, written at Bristol, September 25, 1789, is terrific.

“How great is the darkness of that execrable wretch (I can give him no better title, be he rich or poor), who will sell his own child to the devil! who will barter her own eternal happiness, for any quantity of gold or silver! What a monster would any man be accounted, who devoured the flesh of his own offspring! And is he not as great a monster, who, by his own act and deed, gives her to be devoured by that roaring lion? As he certainly does (so far as is in his power), who marries her to an ungodly man. ‘But he is rich; he has £10,000!’ What if it were £100,000? The more the worse; the less probability will she have of escaping the damnation of hell. With what face wilt thou look upon her, when she tells thee in the realms below, ‘Thou hast plunged me into this place of torment! Hadst thou given me to a good man, however poor, I might now have been in Abraham’s bosom!’

“Are any of you, that are called Methodists, seeking to marry your children well (as the cant phrase is), that is, to sell them to some purchaser, that has much money, but little or no religion? Have ye profited no more by all ye have heard? Man, woman, think what you are about. Dare you also sell your child to the devil? You undoubtedly do this (as far as in you lies), when you marry a son or a daughter to a child of the devil, though it be one that wallows in gold and silver. O take warning in time! Beware of the gilded bait! Death and hell are hid beneath. Prefer grace before gold and precious stones; glory in heaven, to riches on earth! If you do not, you are worse than the very Canaanites. They only made their children pass through the fire to Moloch. You make yours pass into the fire that never shall be quenched, and to stay in it for ever. O how great is the darkness that causes you, after you have done this, to wipe your mouth and say, you have done no evil!

“Upwards of fifty years, I have ministered unto you. I have been your servant for Christ’s sake. During this time, I have given you many solemn warnings on this head. I now give you one more, perhaps the last. Dare any of you, in choosing your calling or situation, eye the things on earth, rather than the things above? In choosing a profession or a companion of life for your child, do you look at earth or heaven? And can you deliberately prefer, either for yourself or your offspring, a child of the devil with money, to a child of God without it? Repent, repent of your vile earthly mindedness! Renounce the title of Christians; or prefer, both in your own case and the case of your children, grace to money, and heaven to earth. For the time to come, at least, let your eye be single, that your whole body may be full of light!”

These were Wesley’s last words to the Methodists. The extracts are long; but, in this money making, mammon worshipping, intensely worldly age, they may be useful.

The other sermons, published in the last year of Wesley’s life, and in the year subsequent to his death, are well worthy of the reader’s notice. That on “Knowing Christ after the flesh” is perhaps the only one, in the English language, on such a subject. That on the text, “There is one God,” is characteristically thoughtful, keen, logical, and evangelical. That on “Walking by Faith,” terse, vigorous, earnest, practical, and terribly faithful. That on “The Wedding Garment,” an excellent exposition of an often ill used text. That on “The Deceitfulness of the Human Heart” is one which none but a man like Wesley could have preached. That on “Atheism,” ingenious, searching, and powerful. That on “The Treasure in Earthen Vessels,” simple and beautiful. While that on “Life like a Dream” was being printed on the very day when Wesley’s corpse lay in the chapel in City Road; and that on “Faith, the evidence of things not seen,” was the last he ever wrote, and was finished only six weeks previous to his death.

Both the last mentioned deserve quoting. They are the profoundly interesting musings of an old man, conscious that he must soon enter the spiritual and unseen world. Imagining a disembodied soul before him, he thus soliloquises.

“Now that your eyes are open, see how inexpressibly different are all the things that are now around you! What a difference do you perceive in yourself! Where is your body? Your house of clay? Where are your limbs? your hands, your feet, your head? There they lie; cold, insensible! What a change is in the immortal spirit! You see everything around you: but how? Not with eyes of flesh and blood! You hear; but not by a stream of undulating air, striking on an extended membrane. You feel; but in how wonderful a manner! You have no nerves to convey the ethereal fire to the common sensory; rather are you not now all eye, all ear, all feeling, all perception?”

Again, in his last, the sermon on faith:

“How will this material universe appear to a disembodied spirit? Who can tell whether any of these objects, that now surround us, will appear the same as they do now? What astonishing scenes will then discover themselves to our newly opening senses! Probably fields of ether, not only tenfold, but ten thousand fold, ‘the length of this terrene.’ And with what variety of furniture, animate and inanimate! How many orders of beings, not discovered by organs of flesh and blood! Perhaps ‘thrones, dominions, principalities, and, powers!’ And shall we not then, as far as angels’ ken, survey the bounds of creation, and see every place where the Almighty

‘Stopped His rapid wheels, and said, This be thy just circumference, O world!’

Yea, shall we not be able to move, quick as thought, through the wide realms of uncreated night? Above all, the moment we step into eternity, shall we not feel ourselves swallowed up of Him, who is in this and every place, who filleth heaven and earth? It is only the veil of flesh and blood which now hinders us from perceiving, that the great Creator cannot but fill the whole immensity of space; He is every moment above us, beneath us, and on every side. Indeed, in this dark abode, this land of shadows, this region of sin and death, the thick cloud, which is interposed between, conceals Him from our sight. But then the veil will disappear, and He will appear in unclouded majesty, God over all, blessed for ever!”

The blessed old man already had glimpses of the shining ones, and of the gates of that celestial city, into which, six weeks after these words were written, he triumphantly entered.

FOOTNOTES:

[700] Life of Wesley, vol. ii., p. 380.

[701] Methodist Magazine, 1830, p. 251.

[702] Dunn’s Life of Clarke, p. 72.

[703] Wesley’s Works, vol. xiii., p. 105.

[704] Pawson’s manuscripts.

[705] Moore’s sermon.

[706] Methodist Magazine, 1832, p. 594.

[707] Benson’s Life, by Macdonald, p. 209.

[708] Dunn’s Life of Clarke, pp. 72, 73.

[709] Methodist Magazine, 1845, p. 119.

[710] Wesley’s Works, vol. xiii., p. 113.

[711] “Methodism in Preston,” p. 44.

[712] Cutler’s Life, p. 5.

[713] Methodist Magazine, 1792, p. 66.

[714] “Methodism in Halifax,” p. 181.

[715] See page 472 of this volume.

[716] Methodist Magazine, 1845, p. 121.

[717] Methodist Magazine, 1795, p. 423.

[718] Moore’s Life, p. 89.

[719] Wesley’s Works, vol. xiii., p. 94.

[720] Wesley’s Works, vol. xiii., p. 105.

[721] Kilham’s Life, by Blackwell, p. 114.

[722] Methodist Magazine, 1836, p. 494.

[723] Black’s Memoirs, p. 265.

[724] Moore’s Life of Wesley, vol. ii., p. 384.

[725] Wesley’s Works, vol. xiii., p. 139.

[726] Dunn’s Life of Clarke, p. 73.

[727] Ought it not to be sixty-eight.

[728] An error occurred in the first edition of this volume, on page 224. It was there stated, that Wesley received £60 a year; it ought to have been £30. According to the old circuit book, at City Road, it was the custom to pay him £15 in the first quarter of each year, and £15 in the last.

[729] Now his steward.

[730] The sentence is unfinished.

[731] Samuel Bradburn remarks: “I know that, from the conference of 1780 to the conference of 1781, he gave away, in private charities, above £1400. He told me himself, in 1787, that he never gave away, out of his own pocket, less than £1000 a year.” Bradburn adds: “He never relieved poor people in the street, but he either took off, or removed, his hat to them, when they thanked him.”

[732] Methodist Magazine, 1825, p. 25.

[733] Ibid. 1828, p. 741; and Christian Miscellany, 1847, p. 173.

[734] Methodist Magazine, 1792, p. 288.

[735] Ibid. 1856, p. 234.

[736] Ibid. 1845, p. 123.

[737] Clarke’s Life, vol. i., p. 277.

[738] Methodist Magazine, 1847, p. 211.

[739] Methodist Magazine, 1837, p. 11.

[740] The assistant in Chatham circuit.

[741] The wife of Charles Boone, the assistant in Canterbury circuit.

[742] Local Preachers’ Magazine, 1851, p. 75.

[743] Methodist Magazine, 1847, p. 656.

[744] Wesleyan Times, June 11, 1866.

[745] Wesley’s Works, vol. xiii., p. 98.

[746] Wesleyan Times, June 11, 1866.

[747] Wesley’s Works, vol. xiii., p. 8.

[748] This was done with the approbation of the London stewards, who paid £1 19_s._ for the carriages and expenses. (City Road society book.)

[749] Life of James Rogers, p. 44.

[750] Life of James Rogers, p. 44.

[751] Youth’s Instructor, 1833, p. 330.

[752] Methodist Magazine, 1841, p. 1.

[753] Ibid.

[754] “Diary, Reminiscences, and Correspondence of Henry Crabb Robinson,” vol. i., p. 20.

[755] Crabbe’s Life.

[756] Methodist Magazine, 1856, p. 203.

[757] Reynolds’ “Anecdotes of Wesley,” p. 39.

[758] Methodist Magazine, 1846, p. 1189.

[759] Wesley’s Works, vol. xiii., p. 113.

[760] Merely in the circuits above mentioned (a fraction of the Dales circuit) there are, at present, 7819 members. (See Minutes of Conference, 1870.)

[761] Circuit manuscript books.

[762] Wesley’s Works, vol. xiii., p. 109.

[763] Sigston’s Life of Bramwell.

[764] Wesley’s Works, vol. xiii., p. 99.

[765] Manuscript letter, kindly lent by Charles Reed, Esq., M.P.

[766] Methodist Magazine, 1790, pp. 348, 400, etc.

[767] Methodist Magazine, 1792, p. 341, etc.

1791. Age 88

Only two months of Wesley’s eventful life are left unnarrated. The following letters, belonging to this period, will be read with interest.

The first was addressed to Adam Clarke, who, in Dublin, had buried his eldest daughter, and was himself dangerously afflicted with rheumatic affection in the head.[768]

“January 3, 1791.

“DEAR ADAM,--You startle me when you talk of grieving so much for the death of an infant. This is certainly a proof of inordinate affection; and, if you love them thus, all your children will die. How did Mr. De Renty behave when he supposed his wife to be dying? There is a pattern for a Christian.

“But you forget to send me anything about magnetism. John Bredin is a weak brother: let him not complain. He behaved ill both at Jersey and Guernsey; but let him behave well now, and that will be forgotten. I wish my dear sister Clarke and you many happy years; and am, dear Adam, etc.,

“JOHN WESLEY.”[769]

The next has not before been published. It was written to Thomas Taylor, then in the Hull circuit. Dr. King was made archbishop of Dublin in 1702, and died in 1729. He was author of “De Origine Mali,” written to prove, that the existence of natural and moral evil is not incompatible with the power and goodness of the Deity, and may be accounted for without the supposition of an evil principle.

“LONDON, January 6, 1791.

“DEAR TOMMY,--With regard to the powerful workings of the Spirit, I think those words of our Lord are chiefly to be understood: ‘The wind bloweth where it listeth, and thou hearest the sound thereof,’ (thou art sure of the fact,) ‘but canst not tell whence it cometh, or whither it goeth.’

“Make your yearly subscription when you see best, only take care it does not interfere with any other subscription.

“The tract of Archbishop King has been particularly admired by many persons of excellent sense. I do not admire it so much as they do; but I like it well. Yet, I have corrected a far better tract on the same subject, perhaps, the last I shall have to publish.[770]

“Indeed, I hope I shall not live to be useless. I wish you and yours many happy years, and am, dear Tommy, etc.,

“JOHN WESLEY.”

The next letter, addressed to Miss Bolton of Witney, contains an important reference to Wesley’s state of health.

“LONDON, January 12, 1791.

“MY DEAR NANCY,--I thank you for your welcome present, and rejoice to hear that your health is better. What is it, which is good for us, that our Lord will not give, if we can but trust Him?

“These four last days, I have had better health than I had for several months before. Only my sight continues much as it was. But good is the will of the Lord.

“I am, dear Nancy, affectionately yours,

“J. WESLEY.”[771]

The following was addressed to the wife of Adam Clarke, and refers to her husband’s serious affliction, as well as to the loss of their daughter.

“LONDON, January 18, 1791.

“MY DEAR SISTER,--Before this time, I hope God has heard prayer, and given brother Clarke a little more ease. I should suspect a dropsy in the brain, which, though formerly judged incurable, has lately been cured.

“Both brother Clarke and you have large proofs that whom the Lord loveth He chasteneth. He knoweth the way whence you go; when you have been tried, you shall come forth as gold.

“I wonder at the folly of Mr. V. Surely, he is a very weak man. But I shall judge better when I have seen his performances. Peace be multiplied again!

“I am, my dear sister, ever yours,

“JOHN WESLEY.”[772]

John Booth was now assistant in Keighley circuit, and to him was addressed the following.

“LONDON, January 29, 1791.

“MY DEAR BROTHER,--You give me a very agreeable account of the progress of the work of God in your circuit. As to the poor, self conceited enthusiasts in Keighley, it seems best that you should never name them in public; but, when occasion offers, strike at the root of their errors, by clearly proving the truth which they deny. And whenever you meet with any of them in private, then speak and spare not. Whenever you have opportunity of speaking to believers, urge them to go on to perfection. Spare no pains; and God, even our own God, still give you His blessing!

“I am, etc.,

“JOHN WESLEY.”[773]

Miss Cambridge was an Irish Methodist, twenty-nine years of age, and had established meetings in various parts of the town of Bandon, at which she prayed and occasionally exhorted. She had also held similar meetings at Kinsale, Youghal, and other places. Many of the Methodists, and some of the Methodist preachers, pronounced her public addresses to be entirely irregular, and what ought not to be tolerated in the Christian church. She wrote to Wesley for advice; and received the following reply,--Wesley’s last utterance on female preaching.

“LONDON, January 31, 1791.

“MY DEAR SISTER,--I received your letter an hour ago. I thank you for writing so largely and so freely; do so always to me as your friend, as one that loves you well. Mr. Barber has the glory of God at heart; and so have his fellow labourers. Give them all honour, and obey them in all things as far as conscience permits. But it will not permit you to be silent when God commands you to speak; yet, I would have you give as little offence as possible; and, therefore, I would advise you not to speak at any place where a preacher is speaking at the same time, lest you should draw away his hearers. Also, avoid the first appearance of pride or magnifying yourself. If you want books, or anything, let me know; I have your happiness much at heart. During the little time I have to stay on earth, pray for,

“Your affectionate brother,

“JOHN WESLEY.”[774]

Ezekiel Cooper was the son of an officer in the army of the American revolution, and was now twenty-eight years of age, and a Methodist preacher at Annapolis. He was a man of great mental vigour and versatility, almost unequalled in debate, and was called, by the American Methodists, Lycurgus, in reference to his profound wisdom. He was a diligent student, and a close observer of men and things, lived a long life of celibacy, was frugal to a fault, left behind him an estate of about fifty thousand dollars, and died in 1847, the oldest Methodist preacher in the world. When he entered the ministry in 1783, the American Methodists numbered eighty-three preachers, and fifteen thousand members; when he died, their ministry numbered five thousand, and their membership above a million.[775] To him Wesley wrote the last letter which he posted to America.

“NEAR LONDON, February 1, 1791.

“MY DEAR BROTHER,--Those that desire to write, or to say anything, to me, have no time to lose, for time has shaken me by the hand, and death is not far behind. But I have reason to be thankful for the time that is past. I felt few of the infirmities of old age, for fourscore and six years. It was not till a year and a half ago, that my strength and my sight failed. And still I am enabled to scrawl a little, and to creep, though I cannot run. Probably I should not be able to do so much, did not many of you assist me by your prayers.

“I have given a distinct account of the work of God, which has been wrought in Britain and Ireland, for more than half a century. We want some of you to give us a connected relation, of what our Lord has been doing in America, since the time that Richard Boardman accepted the invitation, and left his country to serve you. See that you never give place to one thought of separating from your brethren in Europe. Lose no opportunity of declaring to all men, that the Methodists are one people in all the world, and that it is their full determination so to continue,--

‘Though mountains rise, and oceans roll, To sever us in vain.’

“To the care of our common Lord I commit you, and am your affectionate friend and brother,

“JOHN WESLEY.”[776]

Such was Wesley’s dying legacy to the transatlantic Methodists.

The next is brief, but full of interest. For many years Wesley had been accustomed to leave London, on, or about, the 1st of March, for what he was accustomed to call his long journey, to the north, or to Ireland. Though so aged and feeble, he fully intended to do the same again; and Henry Moore relates, that, in reference to this, he actually sent his chaise and his horses before him to Bristol, and took places for himself and his friends in the Bath coach; but, almost on the very day when he purposed to begin afresh his “long journey” on earth, the venerable pilgrim left earth for heaven.

“LONDON, February 6, 1791.

“DEAR SIR,--On Wednesday, March 17, I purpose, if God permit, to come from Gloucester to Worcester; and, on Thursday, the 18th, to Stourport. If our friends at Worcester are displeased, we cannot help it. Wishing you and yours all happiness,

“I am, dear sir, your affectionate servant,

“JOHN WESLEY.”

The letter was addressed to Mr. York, of Stourport; but was not sent. At the bottom of it is the last line that Wesley ever wrote.

“February 28--This morning I found this in my bureau.”[777]

In a letter, given on page 622, Mr. Thomas Roberts was directed, in an emergency, to leave Bristol for Haverfordwest circuit. He went, and had to encounter difficulties. Wesley now wrote to him as follows.

“LONDON, February 8, 1791.

“MY DEAR BROTHER,--Who was it that opposed your reducing the preachers, in the circuit, to two? and on what pretence? We must needs reduce all our expenses everywhere as far as possible. You must never leave off till you carry this point, and constitute bands in each large society. When the lecture begins at Carmarthen, it will then be time enough to prevent any ill effects of it. I am glad to hear your journey home has not been in vain. My best wishes attend my friends at Traison and Langwair.

“I am, dear Tommy, yours, etc.,

“JOHN WESLEY.”

The original, from which this is copied, was written by an amanuensis, but is signed in Wesley’s own tremulous handwriting.

We have already seen that Adam Clarke had been dangerously ill in Dublin. In fact, it was reported in England that he was dead; and William Stevens actually preached his funeral sermon in the isle of Jersey. He was now slowly recovering, had entered himself a medical student in Trinity college, Dublin, and had founded a “Strangers’ Friend Society,” like those already instituted in London, and in Bristol.[778] To him Wesley now addressed the following.

“LONDON, February 9, 1791.

“DEAR ADAM,--You have great reason to bless God for giving you strength according to your day. He has indeed supported you in an uncommon manner under these complicated afflictions. You may well say, ‘I will put my trust in Thee as long as I live.’ I will desire Dr. Whitehead thoroughly to consider your case, and to give us his thoughts upon it. I am not afraid of your doing too little, but too much. I am in continual danger of this. Do little at a time, that you may do the more. My love to sisters Cookman and Boyle, but it is a doubt with me whether I shall cross the seas any more.

“What preacher was it who first omitted meeting the select society? I wonder it did not destroy the work!

“You have done right in setting up the strangers’ society: it is an excellent institution.

“I am quite at a loss concerning Mr. Maddan; I know not what to think of him. Send me your best thoughts concerning him.

“Let not the excluded preachers by any means creep in again. In any wise, write, and send me your thoughts on animal magnetism. I set my face against that device of Satan. Two of our preachers here are in danger of that satanical delusion; but, if they persist to defend it, I must drop them. I know its principles full well.

“With much love to your wife, I am, etc.,

“JOHN WESLEY.”[779]

Wesley was quite ready to “cross seas,” as he had already done so often, in his Master’s service; but he might well doubt his ability. Exactly three weeks after writing thus to Adam Clarke, he crossed the dark river of death.

For sixty-five years, Wesley had been an earnest, laborious, self denying, and unceasing preacher of “the glorious gospel of the blessed God”; and, notwithstanding his extreme age and feebleness, he continued in his beloved employ until within seven days of his decease. The following was his last week of public labour.

On Thursday, February 17, he preached at Lambeth, then a thriving suburban village, from the text, “Labour not for the meat which perisheth; but for that which endureth to everlasting life.” Returning home, he seemed to be unwell, and said he had taken cold.

Friday the 18th, he read and wrote as usual, dined at Mr. Urling’s, and preached at Chelsea, in the evening, from the words, “The king’s business requireth haste.” Once or twice he was obliged to stop, and to tell the people that his cold so affected his voice as to prevent his speaking without these necessary pauses. He had, as usual, arranged to meet the classes for the renewal of their tickets; but was persuaded to leave this part of his work to his companions, James Rogers, and Joseph Bradford.

Saturday, the 19th, was principally employed in reading and writing. The following was addressed to Mrs. Susanna Knapp, of Worcester, and shows his unquenchable Christian ardour.

“LONDON, February 19, 1791.

“MY DEAR SUKY,--As the state of my health is exceeding wavering, and waxes worse, I cannot yet lay down any plans for my future journeys. Indeed, I propose, if God permit, to set out for Bristol on the 28th instant; but how much further I shall be able to go, I cannot yet determine. If I am pretty well, I hope to be at Worcester about the 22nd of March. To find you and yours in health of body and mind will be a great pleasure to,

“My dear Suky, yours affectionately,

“J. WESLEY.” [780]

On the same day, Wesley went out to dinner, at Mrs. Griffith’s, Islington, and, while there, desired a friend to read to him the fourth and three following chapters of the book of Job, containing the speech of Eliphaz, and the answer of Job, and strikingly appropriate to the case of a dying man. After dinner, he purposed to meet the penitents at City Road, but was prevailed on to allow Mr. Brackenbury to take his place.

Next morning (Sunday) he rose, at his usual hour, but was utterly unfit for the sabbath services. At seven o’clock, he was obliged to lie down again; and slept for above three hours. In the afternoon, he had again to go to bed; had another sleep; and then, after two of his own sermons had been read to him, came downstairs to supper.

On Monday, the 21st, he seemed better, and, despite persuasion, would fulfil an engagement he had made to dine at Twickenham. His niece, Miss Sarah Wesley, and Miss Ritchie, went with him. On the way he called upon Lady Mary Fitzgerald, and conversed and prayed most sweetly.

Tuesday, the 22nd, he proceeded with his usual work; dined at Mr. Horton’s, Islington; and preached in City Road chapel, from, “We through the Spirit wait for the hope of righteousness by faith.” After this, he met the leaders.

Wednesday, February 23, he arose at four a.m., as he also did the day following, and, accompanied by Mr. Rogers, set out to Leatherhead, eighteen miles from London, to visit a magistrate, in whose dining room he preached, from “Seek ye the Lord while He may be found; call upon Him while He is near.” This was Wesley’s last sermon.

Thursday, February 24, he spent with his old friend, Mr. Wolff, at Balham, where he was cheerful, and seemed nearly as well as usual.[781]

During the day, he wrote his last letter, which was addressed to Wilberforce, who had brought before parliament the question, which Wesley was one of the first to advocate, the abolition of slavery.

“LONDON, February 24, 1791.

“MY DEAR SIR,--Unless the Divine Power has raised you up to be as Athanasius, contra mundum, I see not how you can go through your glorious enterprise, in opposing that execrable villainy, which is the scandal of religion, of England, and of human nature. Unless God has raised you up for this very thing, you will be worn out by the opposition of men and devils; but, if God be for you, who can be against you? Are all of them together stronger than God? O! ‘be not weary in well doing.’ Go on, in the name of God, and in the power of His might, till even American slavery, the vilest that ever saw the sun, shall vanish away before it.

“Reading this morning a tract, wrote by a poor African, I was particularly struck by that circumstance,--that a man who has a black skin, being wronged or outraged by a white man, can have no redress; it being a law, in our colonies, that the oath of a black, against a white, goes for nothing. What villainy is this!

“That He who has guided you, from your youth up, may continue to strengthen you in this and all things, is the prayer of, dear sir,

“Your affectionate servant,

“JOHN WESLEY.” [782]

Friday, February 25, Mr. Wolff having brought him home, to City Road, Wesley went upstairs, and requested that, for half an hour, he should be left alone. When the time expired, faithful Joseph Bradford found him so unwell, that he sent for Dr. Whitehead. “Doctor,” said the dying patriarch, “they are more afraid than hurt.”

Saturday, February 26, was principally passed in drowsiness and sleep.

Sunday morning, February 27, he seemed better, got up, sat in his chair, looked cheerful, and repeated, from one of his brother’s hymns,--

“Till glad I lay this body down, Thy servant, Lord, attend! And oh! my life of mercy crown With a triumphant end!”

And then, soon after, with marked emphasis, he said, “Our friend Lazarus sleepeth.” His niece, Miss Wesley, and Miss Ritchie prayed with him. “When at Bristol,” said he, alluding to his illness there in 1753, “my words were,

‘I the chief of sinners am, But Jesus died for me!’”

Miss Ritchie asked, “Is that your language now?” “Yes,” said he. “Christ is all! He is all!” He then dozed, and sometimes wandered; but, in his wanderings, was always preaching or meeting classes.

On Monday, February 28, his weakness increased. Dr. Whitehead wished for further assistance. Wesley replied: “Dr. Whitehead knows my constitution better than any one. I am quite satisfied, and will have no one else.”[783] Most of the day was spent in sleep. He seldom spoke; but, once, in a wakeful interval, was heard saying, in a low, distinct voice, “There is no way into the holiest, but by the blood of Jesus.” Then referring to the text, “Ye know the grace of our Lord Jesus Christ, that, though He was rich,” etc., he remarked, with solemn emphasis, “That is the foundation, the only foundation, there is no other.” It was now evident to all, that he was beginning to sleep his last sleep. His friends were intensely anxious and alarmed. Poor, broken hearted, Joseph Bradford despatched notes to the preachers, asking their prayers, in the following terms.

“February 27, 1791.

“DEAR BROTHER,--Mr. Wesley is very ill: pray! pray! pray!

“I am your affectionate brother,

“JOSEPH BRADFORD.”[784]

All was unavailing. Wesley’s work was ended. On Tuesday, March 1, after a restless night, being asked if he suffered pain, he answered, “No,” and began singing,--

“All glory to God in the sky, And peace upon earth be restored! O Jesus, exalted on high, Appear our omnipotent Lord. Who, meanly in Bethlehem born, Didst stoop to redeem a lost race, Once more to Thy people return, And reign in Thy kingdom of grace.

Oh, wouldst Thou again be made known, Again in the Spirit descend; And set up in each of Thy own A kingdom that never shall end! Thou only art able to bless, And make the glad nations obey, And bid the dire enmity cease, And bow the whole world to Thy sway.”

Here, while breathing faith and universal benevolence, his strength failed. “I want to write,” said he. A pen was put into his hand, and paper was placed before him. His hand had forgot its cunning. “I cannot,” said the dying man. “Let me write for you,” remarked Miss Ritchie: “tell me what you wish to say.” “Nothing,” he replied, “but that God is with us.”

“I will get up,” said he; and, while his friends were arranging his clothes, the happy old man again began singing,--

“I’ll praise my Maker while I’ve breath; And, when my voice is lost in death, Praise shall employ my nobler powers: My days of praise shall ne’er be past, While life, and thought, and being last, Or immortality endures.

Happy the man whose hopes rely On Israel’s God; He made the sky, And earth, and seas, with all their train; His truth for ever stands secure, He saves the’ oppressed, He feeds the poor, And none shall find His promise vain.”

Once more seated in his chair, he, in a weak voice, said: “Lord, Thou givest strength to those that can speak, and to those that cannot. Speak, Lord, to all our hearts, and let them know that Thou loosest tongues.” And again he began to sing, what proved to be his last song on earth:

“To Father, Son, and Holy Ghost, Who sweetly all agree.”

But here his voice failed, and, after gasping for breath, he said: “Now we have done. Let us all go.”

Full of happiness, but utterly exhausted, he was put to bed, where, after a short but quiet sleep, he opened his eyes, and, addressing the weeping watchers who stood around him, said, “Pray, and praise!” and, of course, they at once complied. Then he asked Joseph Bradford about the key and contents of his bureau, remarking, “I would have all things ready for my executors. Let me be buried in nothing but what is woollen, and let my corpse be carried in my coffin into the chapel.” And then, as if no other earthly matters required his attention, he again called out, “Pray and praise!” Down fell his friends upon their knees, and fervent were the dying patriarch’s responses, especially to John Broadbent’s prayer, that God would still bless the system of doctrine and discipline, which Wesley had been the means of establishing. On rising, from prayer, each watcher drew near to the bed of the expiring saint, and, with affectionate solicitude, awaited the coming of the shining ones to conduct him home. With the utmost placidity, he saluted each one present, shook hands, and said, “Farewell! farewell!”

Conflict there was none. The scene was the peaceful setting of a glorious sun, undisturbed by the slightest soughing wind, undimmed by the smallest intervening cloud.

He tried to speak; but his friends found it difficult to make out what he meant, except that he wished his sermon on “The Love of God to Fallen Man,” founded on the text, “Not as the offence, so also is the free gift,” to be “scattered abroad, and given to everybody.”[785] Seeing that those around him were at a loss to understand what he tried to say, the grand old Christian gladiator paused; and, summoning, for a final effort, all the little strength he had remaining, he exclaimed, in a tone well-nigh supernatural, “The best of all is, God is with us!” And then, after another pause, and while lifting his arm in grateful triumph, he emphatically reiterated, “The best of all is, God is with us!”

Nature was once more exhausted. Some one wetted his parched lips. “It will not do,” said he; “we must take the consequence. Never mind the poor carcase.”

James Rogers and Thomas Rankin were standing by his bed; but his sight was so nearly gone, that he was unable to recognise their features. “Who are these?” he asked. “Sir,” said Mr. Rogers, “we are come to rejoice with you; you are going to receive your crown.” “It is the Lord’s doing,” replied Wesley, “and it is marvellous in our eyes.”

Being told that his brother’s widow had come to see him, he thanked her, affectionately endeavoured to kiss her, and remarked, “He giveth His servants rest.” She wet his lips; on which he repeated his constant thanksgiving after meals: “We thank Thee, O Lord, for these and all Thy mercies. Bless the Church and king, and grant us truth and peace, through Jesus Christ our Lord, for ever and ever!” Then, pausing a little, he cried, “The clouds drop fatness.” After another pause, “The Lord of hosts is with us; the God of Jacob is our refuge! Pray and praise!” And again his friends fell upon their knees.

During the night, he scores of times repeated the words, “I’ll praise. I’ll praise!” but could say nothing more. Next morning, Wednesday, March 2, Joseph Bradford prayed with him. It was a few minutes before ten o’clock. Around the bed there knelt his niece, Miss Sarah Wesley; one of his executors, Mr. Horton; his medical attendant, Dr. Whitehead; his book steward, George Whitfield; the present occupants of his house, James and Hester Ann Rogers, and their little boy; and his friends and visitors, Robert Carr Brackenbury, and Elizabeth Ritchie,--eleven persons altogether. Bradford, so long Wesley’s faithful friend and travelling companion, was the mouthpiece of the other ten. “Farewell!” cried Wesley,--the last word he uttered; and then, as Joseph Bradford was saying, “Lift up your heads, O ye gates; and be ye lift up, ye everlasting doors; and this heir of glory shall come in!” Wesley gathered up his feet in the presence of his brethren; and, without a groan and without a sigh, was gone. He died about ten o’clock a.m., on Wednesday, March 2, 1791.[786]

What followed? “Children!” said John Wesley’s mother, “as soon as I am dead, sing a song of praise!” As soon as Wesley himself died, his friends, standing about his corpse, sang:

“Waiting to receive thy spirit, Lo! the Saviour stands above; Shows the purchase of His merit, Reaches out the crown of love.”

And then they knelt down, and prayed, that the mantle of the ascended Elijah might rest upon his followers.[787]

Wesley’s remains were interred, behind the chapel in City Road, on the 9th of March. Such was the excitement created by his death, that, within twelve hours only before the funeral took place, it was determined, in order to prevent the assembling of an inconvenient crowd, that the funereal solemnities should be performed at the early hour of five a.m. The notice to his friends was short; but hundreds attended; and to each one was given a biscuit, in an envelope, engraven with a beautifully executed portrait of the departed, dressed in canonicals, surmounted by a halo and a crown.

Much remains unsaid; but our space is gone. Whilst the present pages are passing through the press, we learn, that “a most eligible site, in Westminster Abbey, has been courteously offered,” by the dean of that noble edifice, for the erection of a “public monument” to Wesley and his brother Charles; and that arrangements are being made to secure the services of “a first class sculptor,” at the cost of about £800. Thus the wheel turns round. One hundred and thirty years ago, Wesley was shut out of every church in England; now marble medallion profiles of himself and his brother, accompanied with suitable inscriptions, are deemed deserving of a niche in England’s grandest cathedral. The man who, a century since, was the best abused man in the British isles, is now hardly ever mentioned but with affectionate respect. In the literature of the age; in its lectures and debates; in chapels and in churches; in synods, congresses, and all sorts of conferences; by the highest lords and the most illustrious commoners, the once persecuted Methodist is now extolled; and the judgment of Southey, in a letter to Wilberforce, is tacitly confirmed: “I consider Wesley as the most influential mind of the last century,--the man who will have produced the greatest effects, centuries, or perhaps millenniums hence, if the present race of men should continue so long.”

In person, Wesley was rather below the middle size, but beautifully proportioned, without an atom of superfluous flesh, yet muscular and strong; with a forehead clear and smooth, a bright, penetrating eye, and a lovely face, which retained the freshness of its complexion to the latest period of his life.

In general scholarship and knowledge, he had few superiors; whilst such was his acquaintance with the New Testament, that, when at a loss to repeat a text in the words of the authorised translation, he was never at a loss to quote it in the original Greek.

As an author, the chief characteristics of his style are brevity, perspicuity, and strength. He abhorred verboseness, and constantly endeavoured to say everything in the fewest words possible. “I never think,” said he, “of my style at all, but just set down the words that come first. Only when I transcribe anything for the press, then I think it my duty to see that every phrase be clear, pure, proper, and easy. Conciseness, which is now as it were natural to me, brings quantum sufficit of strength.” Not for want of genius, but for want of time, and for want of disposition to make it otherwise, his style is one of naked and self dependent strength, unaccompanied with gaudy colouring, and equally undiluted with the pretentious puerilities of weak and little minds. It is impossible to abridge his writings without omitting thoughts as well as words. Who can abridge Euclid’s Elements without maiming them? And who can take from the works of Wesley without reducing their specific gravity?

In the pulpit, Wesley’s attitude was graceful and easy; his action calm, natural, pleasing, and expressive; and his voice, not loud, but clear and manly. Whitefield was the greater orator; Wesley the better divine. Wesley’s preaching was without Whitefield’s Demosthenic eloquence; but it had the accuracy of a scholar, the authority of an ambassador, the unction of a saint, the power of God. It was always searching; but not often terrible and severe, except when addressed to congregations rich, respectable, and polite. “Sir,” said a friend to him, after he had preached to a genteel audience from the words, “Ye serpents, ye generation of vipers, how can ye escape the damnation of hell?” “Sir,” said Wesley’s offended hearer, “such a sermon would have been suitable in Billingsgate; but it was highly improper here”; to whom Wesley quietly, but significantly, remarked: “If I had been in Billingsgate, my text should have been, ‘Behold the Lamb of God, which taketh away the sin of the world.’” The poor need to be told the terribleness of their danger, and the rich more; but, unfortunately, the poor hear most of this, and the rich least. Wesley was a faithful minister to both.

In social life, Wesley was a Christian gentleman, and, with perfect ease, accommodated himself to both the high and low, the rich and poor. Placid, benevolent, and full of anecdote, wit, and wisdom, his conversation was not often equalled; and was generally concluded with two or three verses of a hymn, applicable to what had just been spoken. Though never trifling, he was always cheerful; sometimes saying, “I dare no more fret than curse or swear.” His sprightliness among his friends never left him; but was as conspicuous at eighty-seven as at seventeen. He was at home in mansions, and equally in cottages; courteous to all, and especially to the young, often remarking, “I reverence the young, because they may be useful after I am dead.”

Of his piety nothing need be said. “His modesty,” writes Bradburn, “prevented him saying much concerning his own religious feelings. In public, he hardly ever spoke of the state of his own soul; but, in 1781, he told me that his experience might almost at any time be expressed in the following lines:

‘O Thou, who camest from above, The pure celestial fire to’ impart, Kindle a flame of sacred love On the mean altar of my heart!

There let it for Thy glory burn, With inextinguishable blaze, And trembling to its source return, In humble love and fervent praise!’”

His industry is almost without a parallel. In many things, he was gentle and easy to be entreated; but, in his earnestness in redeeming time, he was decisive and inexorable. While kept waiting for his carriage, on one occasion, he passionately exclaimed, “I have lost ten minutes for ever!” “You have no need to be in a hurry!” said a friend: “Hurry,” he replied, “I have no time to be in a hurry.” It has been calculated, that, during the fifty years of his itinerant ministry, he travelled a quarter of a million of miles, and preached more than forty thousand sermons. In these volumes, we have seen him rising with the lark, travelling with the sun, preaching throughout the three kingdoms, and always acting in harmony with his own well known utterance, “The world is my parish!” Looking at his travelling, the marvel is how he found time to write; and, looking at his books, the marvel is how he found time to preach. His hands were always full; but his action was never fluttered. He was always moving, and yet, in the midst of his ceaseless toils, betraying no more bustle than a planet in its course. His mission was too great to allow time for trifles.

Was Wesley without faults? Not so; no man but “the Man Christ Jesus” ever was. Wesley, for instance, was naturally irritable; but even that was better than being apathetic. “Tommy,” said Wesley once, “touch that!” pointing to a dock. The itinerant did so. “Do you feel anything?” asked Wesley. “No,” replied his friend. “Touch that!” continued Wesley, pointing to a nettle. His companion obeyed, and, in consequence, was stung. “Now, Tommy,” remarked Wesley, “some men are like docks; say what you will to them, they are stupid and insensible. Others are like nettles; touch them, and they resent it. Tommy, you are a nettle; and, for my part, I would rather have to do with a nettle than a dock.”

Numberless instances of Wesley’s wit and repartee might easily be given. “Stop that man from speaking!” exclaimed Charles Wesley at one of the early conferences, when a preacher rose up, and, full of the love of Christ and irrepressible emotion, began to relate his religious experience. “Stop that man from speaking!” said Charles; “let us attend to business!” but still the good man proceeded. “Unless he stops, I’ll leave the conference,” continued Charles. Wesley himself, revelling in the itinerant’s religious recital, effectually cooled the warmth of his brother’s temper by quietly remarking, “Reach him his hat!”

On another occasion, when about to dine with a rich Methodist, one of his preachers, who was present, with more piety than politeness, cried out: “O sir, what a sumptuous dinner! Things are very different to what they were formerly! There is now but little self denial amongst the Methodists!” Wesley pointed to the abundantly furnished table, and then silenced the preacher’s untimely eloquence by saying, “My brother, there is a fine opportunity for self denial now.”

Thus was Wesley always “instant in season, and out of season.” Always and everywhere he was ready to turn passing incidents to practical account. “Pray, sir, let us go,” said one of his friends, whilst two women, near Billingsgate market, were quarrelling most furiously, and using language far more forceful than pious: “Pray, sir, let us go; I cannot stand it.” “Stay, Sammy,” replied Wesley, as he looked at the viragoes, who were evidently inspired, though not from heaven. “Stay, Sammy,” answered the man who had eyes for everything; “stay, and learn how to preach!”

We must close. Taking him altogether, Wesley is a man sui generis. He stands alone: he has had no successor; no one like him went before; no contemporary was a coequal. There was a wholeness about the man, such as is rarely seen. His physique, his genius, his wit, his penetration, his judgment, his memory, his beneficence, his religion, his diligence, his conversation, his courteousness, his manners, and his dress,--made him as perfect as we ever expect man to be on this side heaven. “A greater poet may rise than Homer or Milton,” writes Dr. Dobbin, “a greater theologian than Calvin, a greater philosopher than Bacon, a greater dramatist than any of ancient or modern fame; but a more distinguished revivalist of the churches than John Wesley, never.” “He was a man,” says Lord Macaulay, “whose eloquence and logical acuteness might have rendered him eminent in literature; whose genius for government was not inferior to that of Richelieu; and who devoted all his powers, in defiance of obloquy and derision, to what he sincerely considered the highest good of his species.”

But, in the case of a man like Wesley, panegyric is out of place. He is one of the very few, whose memory can afford to do without it. His well won and world wide fame requires no inscription on his monumental marble,--whether in England or in America, in Westminster or in Washington,--more elaborate than this:

JOHN WESLEY, Born, A.D. 1703. Died, A.D. 1791.

FOOTNOTES:

[768] Clarke’s Life, vol. i., pp. 278, 283.

[769] Wesley Banner, 1852, p. 275; and Wesleyan Times, June 1, 1866

[770] This was probably “An Essay on the Liberty of Moral Agents,” published consecutively in the first five numbers of the Arminian Magazine for 1791, and concerning which Wesley writes: “I do not remember to have ever seen a more strong and beautiful treatise on moral liberty than the following; which I, therefore, earnestly recommend to the consideration of all those who desire ‘to vindicate the ways of God with man.’”

[771] Wesley’s Works, vol. xiii., p. 157.

[772] Dunn’s Life of Clarke, p. 80.

[773] Wesley’s Works, vol. xiii., p. 146.

[774] Memoir of Miss A. Cambridge, p. 39.

[775] Sprague’s “Annals of the American Methodist Pulpit.”

[776] Methodist Magazine, 1804, p. 46.

[777] Wesley’s Works, vol. xiii., p. 147.

[778] Everett’s Life of Clarke.

[779] Wesleyan Times, June 1, 1866.

[780] Manuscript letter, kindly lent by Mr. Dimbleby of Malvern.

[781] Life of James Rogers.

[782] Wilberforce’s Life, vol. i., p. 297; and Moore’s Life of Wesley, vol. ii., P. 437.

[783] Jacob Jones, Esq., however, seems to have been called in. He was then a young man, and had just joined the Methodists. He died, in Finsbury Square, in 1830.--(Methodist Magazine, 1830, p. 511.)

[784] Smith’s “History of Methodism,” vol. i., p. 608.

[785] In compliance with his wish, ten thousand copies were printed, and gratuitously distributed. (Rogers’ Life.)

[786] James Rogers’ Life.

[787] “Authentic Narrative,” 1791.

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