[1] C. Wesley’s Life, vol. ii., p. 242.
[2] _Methodist Magazine_, 1783, p. 684.
[3] _Methodist Magazine_, 1857, p. 616.
[4] “Life and Times of Countess of Huntingdon,” vol. i., p.
17.
[5] Ibid. vol. ii., p. 427.
[6] _Methodist Magazine_, 1857, p. 693.
[7] Manuscript letter.
[8] The meaning of this is, that, at least, £500 of what
the Methodists have always technically designated “The
Yearly Collection,” was, at this period, employed in
paying chapel debts. Except that for Kingswood school,
this was the only connexional collection that Wesley
had; and he strongly insisted that _every_ Methodist
should render it support. In an _unpublished_ letter,
addressed to Matthew Lowes, and dated March 11, 1762,
Wesley writes: “In the enclosed papers, (which you
may read in every society, just before you meet the
classes,) you will see the design of the general yearly
collection, to which _every_ Methodist in England is to
contribute something. If there is any who cannot give a
halfpenny a year, another will give it for him.”
[9] Wesley’s Works, vol. xii., p. 126.
[10] _Gentleman’s Magazine_, 1751, p. 179.
[11] Myles’s History.
[12] _Methodist Magazine_, 1825, p. 122; and 1829, p. 585.
[13] _Gentleman’s Magazine_, 1763, p. 463.
[14] Burslem old circuit book.
[15] Manuscript.
[16] _Methodist Magazine_, 1812, p. 534; and 1843, p. 89.
[17] Liverpool old society book.
[18] Wesley’s Works, vol. xiv., p. 276.
[19] Ibid. vol. xii., p. 126.
[20] Wesley’s Works, vol. xii., p. 126. All this confusion
arose chiefly out of the half insane ravings of Bell
and his friends in 1762. In a long, unpublished
letter, dated September 29, 1764, Wesley writes: “I
never staggered at all at the reveries of George
Bell. I saw instantly, at the beginning and from the
beginning, what was right and what was wrong; but I
saw withal, ‘I have many things to speak, but you
cannot bear them now.’ Hence, many imagined I was
_imposed_ upon; and applauded themselves in their
greater perspicacity; as they do at this day. ‘But if
you knew it,’ says his friend to Gregory Lopez, ‘why
did you not tell me?’ I answer with him, ‘I do not
speak all I know, but what I judge needful.’ Still,
I am persuaded, there is no state under heaven from
which it is not possible to fall.”
[21] _Methodist Magazine_, 1783, p. 681.
[22] Wesley’s seal is a dove, having in its mouth an olive
branch, and surrounded with the words “Nuncia Pacis.”
[23] _Methodist Magazine_, 1805, p. 277.
[24] Ibid. 1808, p. 297.
[25] _Theological Magazine_, 1802, p. 39.
[26] _Methodist Magazine_, 1803, p. 215.
[27] _Methodist Magazine_, 1813, p. 441.
[28] Wesley’s Works, vol. iii., p. 320.
[29] _Methodist Magazine_, 1815, p. 459.
[30] Taylor’s “Redeeming Grace.”
[31] Wesley’s Works, vol. xii., p. 359.
[32] _Methodist Magazine_, 1785, p. 491.
[33] Atmore’s “Memorial”; and _Methodist Magazine_, 1851,
p. 869.
[34] Wesley’s Works, vol. iii., p. 324.
[35] _Gentleman’s Magazine_, 1744, p. 51.
[36] _Methodist Magazine_, 1825, p. 454.
[37] _Wesleyan Times_, June 19, 1849.
[38] Entwisle’s Memoir, p. 31.
[39] _Methodist Magazine_, 1826, p. 464.
[40] Wesley’s Works, vol. xii., p. 127.
[41] Minutes of Conference.
[42] A manuscript circular, signed by Wesley himself.
[43] _London Magazine_, 1768, p. 125.
[44] Philip’s Life of Whitefield, p. 492.
[45] _London Magazine_, 1768, p. 214.
[46] Wesley’s Works, vol. xii., p. 281.
[47] Ibid. vol. xii., p. 126.
[48] “Life and Times of Howel Harris,” p. 246.
1769.
Age 66
Terrible was the political excitement at the commencement of 1769. It
was now, that the first of the celebrated letters of “Junius” appeared
in the columns of the _Public Advertiser_. These withering invectives
became, to a great extent, the political textbook of the nation. For
years past, Ireland also had been turbulent, split into factions,
and overrun by hordes of Levellers and Whiteboys, Oakboys and Hearts
of Steel, all bound together by secret oaths, and a detestation of
paying tithes. The kingdom was full of wicked wits and scoffers; and
jokes, repartees, _bonmots_, and sarcasms, none of them distinguished
for their loyalty, began to spice a large number of the newspapers,
periodicals, and pamphlets of the period. Never was Methodism more
greatly needed than now.
Whitefield’s work in England was nearly ended. He and Wesley were still
united in bonds of ardent friendship. The latter writes: “January 9,
1769--I spent a comfortable and profitable hour with Mr. Whitefield,
in calling to mind the former times, and the manner wherein God
prepared us for a work which it had not then entered into our hearts to
conceive.” On the day following, Wesley preached in the house of the
Countess of Huntingdon, in Portland Row, and Whitefield administered
the sacrament.[49] And seven weeks later, Wesley wrote again: “February
27--I had one more agreeable conversation with my old friend and
fellow labourer, George Whitefield. His soul appeared to be vigorous
still, but his body was sinking apace; and, unless God interposes with
His mighty hand, he must soon finish his labours.” For six months
more, Whitefield rambled over England, preaching three or four times
every week, and exclaiming, as though his youthful zest was unabated,
“Field preaching, field preaching for ever.”[50] At the beginning
of September, he embarked for Georgia, and addressed to Wesley the
following farewell letter.
“THE DOWNS, ON BOARD THE _Friendship_, Captain Ball,
_September 12, 1769_.
“REVEREND AND VERY DEAR SIR,--What hath God wrought _for_ us, _in_
us, _by_ us! I sailed out of these Downs almost thirty-three years
ago! Oh the height, the depth, the length, the breadth of Thy love,
O God! Surely it passeth knowledge. Help, help, O heavenly Father,
to adore what we cannot fully comprehend! I am glad to hear, that
you had such a pentecost season at the college; one would hope, that
these are earnests of good things to come, and that our Lord will not
yet remove His candlestick from among us. Duty is ours. Future things
belong to Him, who always did, and always will order all things well.
‘Leave to His sovereign sway,
To choose and to command;
So shall we wondering own His way,
How wise, how strong His hand.’
“Mutual Christian love will not permit you, and those in connection
with you, to forget a willing pilgrim, going now across the Atlantic
for the thirteenth time. At present, I am kept from staggering;
being fully persuaded, that the voyage will be for the Redeemer’s
glory, and the welfare of precious and immortal souls. Oh to be kept
from flagging in the latter stages of our road! _Ipse, Deo volente,
sequar, etsi non passibus æquis._ Cordial love and respect await
your brother, and all that are so kind as to inquire after, and be
concerned for,
“Reverend and very dear sir,
“Less than the least of all,
“GEORGE WHITEFIELD.”[51]
Thus the old friends parted, not to meet again, till they met in
heaven. Twelve months afterwards, the great orator was dead.
Wesley spent the month of January in meeting the London classes, and
in a visit to Sheerness and Chatham. In February, he made a tour to
Norfolk; and, on the 6th of March, set out for Ireland, and arrived in
Dublin on the 22nd. Here we pause, to insert two of his letters to two
of his female correspondents. The first was addressed to Lady Maxwell,
and refers to a subject of some interest, though one on which opinions
will differ.
“LONDON, _March 3, 1769_.
“MY DEAR LADY,--I have heard my mother say, ‘I have frequently been
as fully assured, that my father’s spirit was with me, as if I
had seen him with my eyes.’ But she did not explain herself any
further. I have myself many times found, on a sudden, so lively an
apprehension of a deceased friend, that I have sometimes turned
about to look; at the same time, I have felt an uncommon affection
for them. But I never had anything of this kind with regard to any
but those that died in faith. In dreams, I have had exceeding lively
conversations with them; and I doubt not but they were then very near.
“I am, my dear lady, your ever affectionate servant,
“JOHN WESLEY.”[52]
The next was addressed to Sarah Crosby, the female preacher.
“CHESTER, _March 18, 1769_.
“MY DEAR SISTER,--The westerly winds detain me here. When I am in
Ireland, you have only to direct to Dublin, and the letter will find
me.
“I advise you, as I did Grace Walton formerly--1. Pray in private or
public as much as you can. 2. Even in public, you may properly enough
intermix short exhortations with prayer; but keep as far from what
is called preaching as you can; therefore, never take a text; never
speak in a continued discourse, without some break, above four or
five minutes. Tell the people, ‘We shall have another prayermeeting
at such a time and place.’ If Hannah Harrison had followed these few
directions, she might have been as useful now as ever.
“As soon as you have time, write more particularly and
circumstantially; and let sister Bosanquet do the same. There is now
no hindrance in the way; nothing to hinder you speaking as freely as
you please to, dear Sally, your affectionate brother,
“JOHN WESLEY.”[53]
Trouble awaited Wesley in Dublin. James Morgan and Thomas Olivers had
quarrelled,[54] and the society had suffered loss. Besides this, says
Wesley, “I was summoned, by a poor creature who fed my horse three
or four times while I was on board. For this service he demanded ten
shillings. I gave him half-a-crown. When I informed the court of this,
he was sharply reproved. Let all beware of these land sharks on our sea
coasts!”
On the 3rd of April, Wesley left Dublin for the provinces. At Armagh,
for the first time in his life, he preached in a stable. At Kinnard,
he met an old acquaintance, Archdeacon C----e, and, at his request,
opened a new church, which had just been built. At Londonderry, he had,
what he calls, “a brilliant congregation,” but says: “Such a sight
gives me no great pleasure; as I have very little hope of doing them
good: only ‘with God all things are possible.’ In no other place in
Ireland has more pains been taken by the most able of our preachers.
And to how little purpose! Bands they have none: four-and-forty persons
in society! The greater part of these heartless and cold. The audience
in general dead as stones.” At Manorhamilton, “all behaved well,”
says he, “but one young gentlewoman, who laughed almost incessantly.
She knew there was nothing to laugh at; but she thought she laughed
prettily.” At Cork, the society had been gradually decreasing for seven
years, until now the number of members was reduced from 400 to 190. At
Portarlington, the society once had a hundred and thirty members; now
it had only twenty-four.
Fourteen weeks were spent in traversing all parts of Ireland. In
some places, there was declension and great discouragement; in many,
Wesley’s ministry was accompanied with amazing power; in none, did he
meet with brutal persecution. Occasionally a giddy girl would laugh,
or an empty headed man would sneer; but the days of sticks and stones
were over. Wesley returned to Dublin on the 15th of July; met his Irish
preachers in conference; and then, on July 24, embarked for England;
having to open his English conference at Leeds on August 1. Before
reviewing its proceedings, some further extracts must be given from his
correspondence.
The first letter is remarkable. We have scarcely met with another
like it. The fastidious may object to some of its expressions; but
it must be remembered that, though Wesley always employed plainness
of speech, he rarely employed coarseness. Besides, desperate cases
require desperate remedies. In this instance, ordinary language, in
all likelihood, would have been useless. The Irish Methodists were far
from faultless; and Hugh Saunderson, to whom the letter was addressed,
and who had just commenced his itinerancy in the Armagh circuit, was
far from being a model of perfection. More than once had Wesley to
remonstrate with him for his irregularities; and, in 1777, had to expel
him. On one occasion, in 1774, Wesley himself was actually arrested on
account of Saunderson’s peccant conduct. The charge was, that the man
had robbed his wife “of £100 in money, and upwards of £30 in goods; and
had, beside that, terrified her into madness; so that, through want of
her help, and the loss of business,” the prosecutor, George Sutherland,
“was damaged £500.” It was farther alleged, that Saunderson was one
of Wesley’s preachers, and that the two, to evade Mrs. Saunderson’s
pursuit, were preparing to fly the country. On such a pretext Wesley
was actually arrested, and taken to the Edinburgh Tolbooth, where he
had to wait till his friends gave bail for his appearance. This was
done; the case was tried; and Mr. Sutherland, the prosecutor, was
fined £1000. Of Saunderson’s guilt we know nothing; but, three years
afterwards, Wesley expelled him from his connexion; and the man first
set up at Edinburgh, and then divided the society at Exeter, where he
“pitched his standard and declared open war.”[55] Such was the culprit
to whom Wesley sent the letter following.
“_April 24, 1769._
“DEAR BROTHER,--I shall now tell you the things which have been more
or less upon my mind, ever since I have been in the north of Ireland.
If you forget them, you will be a sufferer, and so will the people;
if you observe them, it will be for the good of both.
“1. To begin with little things. If you regard your health, touch no
supper, but a little milk or water gruel. This will entirely, by the
blessing of God, secure you from nervous disorders; especially, if
you rise early every morning, whether you preach or no.
“2. Be steadily serious. There is no country upon earth where this is
more necessary than Ireland; as you generally are encompassed with
those who, with a little encouragement, would laugh or trifle from
morning to night.
“3. In every town, visit all you can from house to house. I say
all you can; for there will be some whom you cannot visit; and if
you examine, instruct, reprove, exhort, as need requires, you will
have no time hanging on your hands. It is by this means, that the
societies are increased wherever T. R. goes; he is preaching from
morning to night, warning every one, that he may present every one
perfect in Christ Jesus.
“4. But on this, and every other occasion, avoid all familiarity with
women. This is a deadly poison, both to _them_ and _you_. You cannot
be too wary in this respect. Therefore begin from this hour.
“5. The chief matter of your conversation, as well as your preaching,
should doubtless be the weightier matters of the law. Yet, there
are several comparatively little things, which you should earnestly
inculcate from time to time; for ‘he that despiseth small things
shall fall by little and little.’ Such are--
“(1) Be active, be diligent; avoid all laziness, sloth, indolence.
Fly from every degree, every appearance of it; else you will never be
more than half a Christian.
“(2) Be cleanly. In this let the Methodists take pattern by the
Quakers. Avoid all nastiness, dirt, slovenliness, both in your
person, clothes, house, all about you. Do not stink above ground.
This is a bad fruit of laziness. Use all diligence to be clean.
“(3) Whatever clothes you wear let them be whole: no rents, no
tatters, no rags. These are a scandal to either man or woman; being
another fruit of vile laziness. Mend your clothes, or I shall never
expect you to mend your lives. Let none ever see a ragged Methodist.
“(4) Clean yourselves of lice. These are a proof both of uncleanness
and laziness. Take pains in this. Do not cut off your hair, but clean
it, and keep it clean.
“(5) Cure yourselves and your family of the itch. A spoonful of
brimstone will cure you. To let this run from year to year, proves
both sloth and uncleanness. Away with it at once. Let not the north
be any longer a proverb of reproach to all the nation.
“(6) Use no tobacco unless prescribed by a physician. It is an
uncleanly and unwholesome self indulgence; and the more customary it
is, the more resolutely should you break off from every degree of
that vile custom.
“(7) Use no snuff unless prescribed by a physician. I suppose no
other nation in Europe is in such vile bondage to this silly, nasty,
dirty custom, as the Irish are; but let the Christians be in this
bondage no longer. Assert your liberty, and that all at once; nothing
will be done by degrees. But just now you may break loose, through
Christ strengthening you.
“(8) Touch no dram. It is liquid fire. It is a sure, though slow
poison. It saps the very springs of life. In Ireland, above all
countries in the world, I would sacredly abstain from this, because
the evil is so general. To this, and snuff, and smoky cabins, I
impute the blindness which is so exceeding common throughout the
nation.
“I might have inserted under the second article, what I particularly
desire, wherever you have preaching, namely, that there may be a
little house. Let this be got without delay. Wherever it is not, let
none expect to see me.
“I am, your affectionate brother,
“JOHN WESLEY.”[56]
No apology is needed for the publication of this letter; for Wesley
himself published it in his _Arminian Magazine_. Its picture of the
Irish and of the Irish Methodists is far from being fragrant and
pleasant; but it was doubtless true, and shows that Wesley was a great
reformer in more respects than one. All the Irish Methodists, however,
must not be included in the company above alluded to. The exceptions
were not few, but many, and some of them distinguished. One of these
was Mrs. Elizabeth Bennis, the first Methodist in Limerick, in 1749,
a lady of respectability and intelligence, long the correspondent of
Wesley, and who continued one of his devoted followers till her death
in 1802.[57] The following letter was addressed to her during Wesley’s
present visit to the sister island, and refers to an unfounded opinion
which Wesley had now renounced.
“CORK, _May 30, 1769_.
“DEAR SISTER,--Some years since, I was inclined to think that none,
who had once enjoyed and then lost the pure love of God, must ever
look to enjoy it again till they were just stepping into eternity.
But experience has taught us better things. We have, at present,
numerous instances of those who have cast away that unspeakable
blessing, and now enjoy it in a larger measure than ever. And should
not this be your case? Because you are unworthy? So were they.
Because you have been an unfaithful steward? So had they been also;
yet, God healed them freely; and so He will you, only do not reason
against Him. Forget yourself. Worthy is the Lamb: you shall not die,
but live, live all the life of heaven on earth. You need nothing, in
order to this, but faith; and who gives this? He that standeth at the
door.
“Let there never more be any reserve between you and your truly
affectionate brother,
“JOHN WESLEY.”[58]
Wesley arrived in Leeds on Saturday, July 29, and on Sunday, the 30th,
preached, for the Rev. Henry Crook, in Hunslet church, morning and
afternoon. Mr. Crook was an old friend of the two Wesleys. As early
as 1756, Charles Wesley preached in his church at Hunslet, and speaks
of hundreds of communicants, most of whom had been awakened under Mr.
Crook’s faithful ministry.[59]
The conference, at Leeds, opened on the 1st of August, and “a more
loving one,” says Wesley, “we never had.” The _Intelligencer_
newspaper, of August 8, tells the public, that, “for a week past,
Wesley had held a kind of visitation, but what they call a conference,
with several hundreds of his preachers, from most parts of Great
Britain and Ireland, where he settled their several routes for the
succeeding year.” It further states, that “a large sum of money” was
collected for the purpose of “sending missionaries to America.”[60]
This was the “tall talk” of a newspaper. “Wesley’s itinerant preachers”
throughout the entire kingdom were only one hundred and eleven in
number; and the “large sum” collected for sending missionaries to
America was £70, of which £50 was to be appropriated to the payment of
the debt on the chapel in New York.
Above two days of the time of the conference were spent in the
arrangement of temporal matters,--a thing which annoyed Wesley, who
therefore directed that, in future, as much of such business as
possible should be done by the secretaries before the conference met.
The two topics of most interest were Methodist missions, and the
perpetuation of the Methodist system after Wesley’s death.
It is a fact worth remembering, that already, for years past, Methodism
had been planted in the West Indian islands, by means of Nathaniel
Gilbert and his co-workers. Laurence Coughlan had recently taken it
to Newfoundland; and a few soldiers had established it at Gibraltar,
where there were thirty-two members, fifteen of whom were rejoicing
in the consciousness of personal pardon.[61] They had preaching every
night and every morning, their preachers being “Brother Morton,” Henry
Ince, of the 2nd Regiment, and Henry Hall, of the Royal Scots; six
classmeetings were held every week, and the work was prospering.[62]
Lord Cornwallis, the commanding officer, issued a garrison order on
June 9, 1769, as follows:--“Whereas divers soldiers and inhabitants
assemble themselves every evening to prayer, it is the governor’s
positive order, that no person whatever presume to molest them, nor
go into their meeting to behave indecently there.”[63] Wesley
was acquainted with this; but not a word is found in the conference
minutes concerning it. The truth is, while Methodism was now really
planted in the West Indies, Newfoundland, Gibraltar, and America, none
needed help except America, and, hence, none else are mentioned.
Wesley, his brother, Ingham, and Whitefield had all been in America;
and Whitefield was about to go again. The work was begun in Georgia by
the Wesleys. At the same time, occurred the revival in New England,
under Mr. Edwards and others. Whitefield came, and not only preached
in both, but likewise all the way between, a distance of many hundred
miles. Hundreds, perhaps thousands, were converted by his ministry;
but, for want of organisation and discipline, the greater part of them
had backslidden.[64] Such was the state of things in 1769.
Four years before this, a small number of Methodist emigrants from
Ireland had landed in New York, one of them being Philip Embury. In
1766, another Methodist family followed, of the name of Heck. Mrs.
Barbara Heck was distressed to find that her predecessors had greatly
declined in godliness. At her request, Philip Embury began to preach;
just at that juncture, Captain Webb, the barrackmaster at Albany,
joined him; a chapel was built; a society formed; and help was asked
from England.[65] Hence the thirteenth question at the conference
of 1769: “We have a pressing call from our brethren at New York,
who have built a preaching house, to come over and help them. Who
is willing to go?” Answer: “Richard Boardman and Joseph Pilmoor.”
_Q._ “What can we do further in token of our brotherly love?” _A._
“Let us now make a collection among ourselves. This was immediately
done; and, out of it, £50 were allotted towards the payment of their
debt, and about £20 given to our brethren for their passage.”
It is doubtful, however, whether this was, as is generally supposed,
the first collection which the Methodists made on behalf of their
American mission. Six months before this, Wesley had permitted Robert
Costerdine, who was then the assistant in the Sheffield circuit, to
“_read publicly, on any Sunday_” he liked, the letter which had been
received from New York, and to “receive what the hearers were willing
to give.”[66] It is more than possible, that this was done; but, be
that as it may, Boardman and Pilmoor set sail, and, after a nine weeks’
passage, entered upon their work: Pilmoor at Philadelphia, and Boardman
at New York. At Philadelphia, they found Captain Webb and a society
of about a hundred members, to whom, and to thousands more, Pilmoor
commenced preaching from the grand stand erected on the racecourse. At
New York, Boardman says, the chapel would contain about 1700 hearers;
and that about a third part of the congregations got in, and the other
two thirds were glad to hear without.[67]
Space forbids further details, except to add that, two years
afterwards, the number of Methodists in America was reported in the
minutes of conference as 316; and that even a thing so innocent as
sending preachers to America was too important for the wicked to pass
without a sneer. Hence, in a squib, the public were informed, that the
following promotions in the Church were about to be declared: “Rev. G.
Whitefield, Archbishop of Boston; Rev. W. Romaine, Bishop of New York;
Rev. J. Wesley, Bishop of Pennsylvania; Rev. M. Madan, Bishop of the
Carolinas; Rev. W. Shirley, Bishop of Virginia; and Rev. C. Wesley,
Bishop of Nova Scotia.” It was added, that as his majesty would soon
have the livings of these gentlemen at his disposal, he intended to
provide for Dr. Dodd, and other court celebrities,[68] anxious to fill
important places.
The other important matter brought before the conference of 1769 was
the perpetuation of Methodism after Wesley’s death; and, on Friday,
August 4, Wesley read the following paper.
“MY DEAR BRETHREN,--1. It has long been my desire, that all those
_ministers_ of our Church, who believe and preach salvation by faith,
might cordially agree between themselves, and not hinder but help one
another. After occasionally pressing this, in private conversation,
wherever I had opportunity, I wrote down my thoughts upon the head,
and sent them to each in a letter. Out of fifty or sixty, to whom I
wrote, only three vouchsafed me an answer. So I give this up. I can
do no more. They are a rope of sand, and such they will continue.
“2. But it is otherwise with the _travelling preachers_ in our
connexion. You are at present one body. You act in concert with each
other, and by united counsels. And now is the time to consider what
can be done, in order to continue this union. Indeed, as long as I
live, there will be no great difficulty. I am, under God, a centre
of union to all our travelling, as well as local preachers. They all
know me and my communication. They all love me for my works’ sake;
and, therefore, were it only out of regard to me, they will continue
connected with each other. But by what means may this connection be
preserved, when God removes me from you?
“3. I take it for granted, it cannot be preserved, by any means,
between those who have not a single eye. Those who aim at anything
but the glory of God, and the salvation of men; who desire or seek
any earthly thing, whether honour, profit, or ease, will not, cannot
continue in the connexion; it will not answer their design. Some of
them, perhaps a fourth of the whole number, will procure preferment
in the Church. Others will turn Independents, and get separate
congregations, like John Edwards and Charles Skelton. Lay your
accounts with this, and be not surprised if some, you do not suspect,
be of this number.
“4. But what method can be taken, to preserve a firm union between
those who choose to remain together? Perhaps you might take some
such steps as these. On notice of my death, let all the preachers,
in England and Ireland, repair to London within six weeks. Let them
seek God by solemn fasting and prayer. Let them draw up articles of
agreement, to be signed by those who choose to act in concert. Let
those be dismissed, who do not choose it, in the most friendly manner
possible. Let them choose by votes a _committee_ of three, five,
or seven, each of whom is to be _moderator_ in his turn. Let the
committee do what I do now; propose preachers to be tried, admitted,
or excluded; fix the place of each preacher for the ensuing year, and
the time of next conference.
“5. Can anything be done now, in order to lay a foundation for this
future union? Would it not be well, for any that are willing, to
sign some articles of agreement before God calls me hence? Suppose
something like these:--
“‘We, whose names are underwritten, being thoroughly convinced of
the necessity of a close union between those whom God is pleased to
use as instruments in this glorious work, in order to preserve this
union between ourselves, are resolved, God being our helper: (1) _To
devote ourselves entirely to God_; denying ourselves, taking up our
cross daily, steadily aiming at one thing, to save our own souls, and
them that hear us. (2) To preach the _old Methodist doctrines_, and
no other, contained in the minutes of the conferences. (3) To observe
and enforce the whole _Methodist discipline_, laid down in the said
minutes.’”
Such was Wesley’s propounded scheme. The preachers wisely requested
Wesley to extract the most material part of the minutes, and to send
a copy to each itinerant, to be seriously considered,--a request with
which Wesley complied during the following year, by the publication of
a pamphlet of sixty pages, entitled, “Minutes of several Conversations
between the Rev. Messrs. John and Charles Wesley and others.”
This concluded the business of the conference; and “at the conclusion,”
says Wesley, “all the preachers were melted down, while they were
singing those lines for me,--
‘Thou, who so long hast saved me here,
A little longer save;
Till freed from sin, and freed from fear,
I sink into a grave:
Till glad I lay my body down,
Thy servant’s steps attend;
And O! my life of mercies crown
With a triumphant end.’”[69]
This was a beautiful finish to one of the most important conferences
Wesley ever held. The next day, he again started on his itinerancy of
mercy, and hastened to join in the anniversary services of the Countess
of Huntingdon’s college at Trevecca. These services really extended
from August 18 to August 24, though Wesley himself was there only on
the two concluding days. The gathering was a glorious one. Fletcher,
the president, was there, with his seraphic soul lighting up an almost
unearthly face; Daniel Rowlands also, the rector of Llangeitto and
chaplain to the Duke of Leinster; Howel Harris, one of the bravest
veterans in the group; the Rev. Walter Shirley, from Ireland, and
others; making eight clergymen altogether; to whom must be added the
Countess of Huntingdon, the Countess of Buchan, Lady Anne Erskine,
and several of their relatives and friends. There were a number of
Welsh exhorters; and, of course, the students; and likewise an immense
concourse of communicants and spectators. For seven days, there was
preaching twice a day; the sacrament was repeatedly administered; a
lovefeast was held; baskets of bread and meat were distributed in
the courtyard among the country people; and the whole season was
what Whitefield called a pentecost.[70] Wesley preached twice, gave
an exhortation, and administered the Lord’s supper to the countess’s
family, and so ended his service in connection with what he designates
“the anniversary of her ladyship’s _school_.” This was his first and
last visit.
At this time, Joseph Benson, now in the twenty-first year of his age,
was classical master of Wesley’s school at Kingswood, and had, with
Wesley’s sanction, entered himself at St. Edmund’s hall, Oxford, where
he regularly kept his terms. But now an effort was made to obtain his
services as head master at Trevecca. Wesley, for more reasons than one,
was loth to lose him. Hence the letters following.
“CORK, _May 27, 1769_.
“DEAR JOSEPH,--You have now--what you never had before--a clear
providential call to Oxford. If you keep a single eye, and have
courage and steadiness, you may be an instrument of much good. But
you will tread on slippery ground; and the serious persons you
mention may do you more hurt than many others. When I was at Oxford,
I never was afraid of any but the almost Christians. If you give way
to them and their prudence a hair’s breadth, you will be removed from
the hope of the gospel. If you are not moved, if you tread in the
same steps which my brother and I did, you may be the means, under
God, of raising another set of real Bible Christians. How long the
world will suffer them is in God’s hand.
“With regard to Kingswood school, I have one string more; if that
breaks, I shall let it drop. I have borne the burden one-and-twenty
years; I have done what I could; now, let some one else do more.
“I am, dear Joseph, your affectionate brother,
“JOHN WESLEY.”[71]
Again.
“LONDON, _December 26, 1769_.
“DEAR JOSEPH,--Every man of sense, who reads the rules of the
school, may easily conclude that a school so conducted by men of
piety and understanding will exceed any other school or academy
in Great Britain or Ireland. In this sentiment, you can never be
altered. And if it was not so conducted since you were there, why was
it not? You had power enough. You have all the power which I have.
You may do what you please.
“‘_Dirue et ædifica; muta quadrata rotundis_;’ and I will second you
to the uttermost.
“Trevecca is much more to ---- than Kingswood is to me. _I_ mixes
with everything. It is _my_ college, _my_ masters, _my_ students. I
do not speak so of this school. It is not mine, but the Lord’s. I
look for no more honour than money from it.
“I am glad you defer your journey; and am, dear Joseph, your
affectionate brother,
“JOHN WESLEY.”[72]
Wesley was evidently sore about Benson leaving him; but, a few weeks
afterwards, the exchange was made; and then, after nine months of
faithful service at Trevecca, the young head master was unceremoniously
dismissed, because of his defending the doctrines of his friend Wesley.
From Trevecca, Wesley made his way to Bristol, which he reached on
August 26; and, from there, set off to Cornwall, where he employed
a week in visiting as many of his societies as he could in so short
a period. On getting back to Bristol, he inquired into the state of
Kingswood school, and writes: “The grievance now is the number of
children. Instead of thirty, as I desired, we have near fifty; whereby
our masters are burdened. And it is scarce possible to keep them in so
exact order as we might do a smaller number. However, this still comes
nearer a Christian school than any I know in the kingdom.”
The next month was spent in the neighbourhood of Bristol, and was not
without adventures. At Bradford, he was surrounded by a noisy rabble;
“and one,” says he, “called a gentleman, had filled his pocket with
rotten eggs; but a young man smashed them all at once; and, in an
instant, he was perfume all over, though it was not so sweet as balsam.”
At Salisbury, the scene of so many of his sister Patty’s sorrows,
Wesley writes: “I was as in a new world. The congregation was alive,
and much more the society. How pleasing would it be, to be always with
such! But this is not our calling.” Wesley had seen dark days here; but
now the sun was shining. After the desolation caused by Westley Hall’s
disgraceful conduct, the few remaining Methodists took possession of
a shop in Greencroft Street, and then, in 1759, built themselves a
chapel.[73] Barbara Hunt was one of their chief members,--a brave young
woman, now thirty-three years old, but who lived long enough to be a
Methodist threescore years and three, and died exclaiming, “O how glad
should I be to clap my glad wings and tower away!”[74] Another was
David Saunders, the hero of Mrs. Hannah More’s “Shepherd of Salisbury
Plain.” “His coat,” says the fair authoress, perhaps mixing a little
fiction with fact,--“his coat had been, in a long course of years, so
often patched with different sorts of cloth, that it was now become
hard to say which had been the original colour; his stockings were
covered with darns of different coloured worsted, but had not a hole
in them; his shirt, though nearly as coarse as the sails of a ship,
was as white as the drifted snow; his open honest countenance bore
strong marks of health and cheerfulness.” His good wife was cleanly,
thrifty, and a hard worker; and a happier man than the “shepherd of
Salisbury plain” did not exist. David Saunders was a shepherd in more
respects than one. While he tended his sheep, he also, as a faithful
classleader, watched over the souls committed to his care. He died in
peace, in 1796, at the age of eighty.[75]
Wesley got back to London on October 14, but two days afterwards
set out for Oxfordshire, and spent the week in preaching at Henley,
Wallingford, Oxford, Witney, Broadmarston, and Wycombe. The last week
in October he employed at Towcester, Northampton, Weedon, Bedford, and
other intervening towns, preaching, during his five days’ tour, not
fewer than seventeen times in widely distant places.
At the beginning of November he went to Norfolk; at the end, he visited
his old friend Perronet, at Shoreham, and preached twice in his
parish church. Even here, in the vicar’s kitchen, there was Methodist
preaching every Friday night, and also a Methodist society, embracing
Mr. Kingswood, Mr. Sharp, old Mrs. Lightfoot and her servant maid,
poor dame Cacket, and bold, masculine minded Miss D. Perronet at the
head of them.[76]
Except short tours to Kent and Sussex, the remainder of the year was
employed in London, where he received letters from Boardman and Pilmoor
in America, and which he read to the London society. He was importuned
to visit America himself; and, though such a visit was utterly
impracticable, yet he was far from hasty in declining it. Hence the
following, addressed to his friend, the Rev. Walter Sellon.
“LONDON, _December 30, 1769_.
“MY DEAR BROTHER,--It is not yet determined whether I should go to
America or not. I have been importuned some time; but _nil sat firmi
video_. I must have a clear call before I am at liberty to leave
Europe.
“You should heat your milk, but never let it boil; boiling robs it of
the most nutritious particles. Do not make too much haste in dealing
with Elisha Coles; I am afraid the treatise will be too short. And
pray add a word to that lively coxcomb, Mr. Toplady, not only with
regard to Zanchius, but his slander on the Church of England. You
would do well to give a reading to both his tracts. He does certainly
believe himself to be the greatest genius in England. Pray take care,
or _natis sit pro suis virtutibus_.
“I am, your affectionate brother,
“JOHN WESLEY.”[77]
Mr. Toplady’s two tracts, referred to in this epistle, were his (1)
“Church of England Vindicated from the Charge of Arminianism, in a
Letter to the Rev. Dr. Nowell; occasioned by some passages in that
gentleman’s answer to the Author of ‘Pietas Oxoniensis,’” 8vo, 136
pages: and (2) “The Doctrine of Absolute Predestination Stated and
Asserted. Translated, in great measure, from the Latin of Jerom
Zanchius, with some Account of his Life prefixed,” 8vo, 134 pages. Both
these pamphlets were published in 1769.
All this, and a great deal more, really arose out of the expulsion of
the Oxford students in 1768. Sir Richard Hill, in defending them, had
warmly defended the Calvinistic doctrine of predestination. Dr. Nowell,
in his Answer, had clearly shown, that this was not the doctrine of
the Church of England; and now impetuous Augustus Toplady hastened to
the rescue, and administered two allopathic doses of Calvinism’s most
drastic tincture, to cure the Church of Arminian disease and fever.
Toplady’s style is trenchant; his doctrines are as near an approach
to the doctrine of fate, as held by Plato, Seneca, and other heathen
writers, as it is possible to conceive. A more impious piece, in the
garb of piety, was never published than his Zanchius; while his “Church
of England Vindicated” is rank with the most dogmatic and violent
abuse of Dr. Nowell and the Arminian clergy. It would be easy, but not
pleasant, to give extracts; and we can hardly recommend the reader
to peruse the pamphlets for himself. Augustus Toplady, a stripling
twenty-nine years of age, is a pope infallible; and all who hold
opinions different to his are reprobate knaves, or fools.
Wesley was sick of controversial writing; and, besides, he had no time
for it. Walter Sellon had leisure at his command, and had already this
year published his able treatise, entitled, “The Doctrine of General
Redemption considered,” 12mo, 178 pages. He was also now engaged in
refuting a book hardly less horrible than the Zanchius of Augustus
Toplady, namely, “A Practical Discourse of God’s Sovereignty,” 12mo,
347 pages, by Elisha Coles, a clerk to the East India Company, who died
in 1688. Sellon’s book was soon issued, with the title, “A Defence of
God’s Sovereignty, against the impious and horrible Aspersions cast
upon it by Elisha Coles, in his practical treatise on that subject.”
In his preface, he tells his readers, he “did intend to have exposed
the errors and blasphemy” of Toplady’s Zanchius, but when he “found it
would enlarge his work too much, and especially when he understood that
Toplady had vilely slandered the Church of England,” he chose “to make
it the subject of another book, which the reader might expect unless it
should be done by some abler hand.”[78]
Controversial war was now begun in earnest, and a severer battle was
never fought. Sir Richard Hill, Augustus Toplady, and Walter Sellon
were fairly in the lists, and others soon after followed.
In the midst of all this, Wesley was savagely attacked in two letters,
published in the _Gospel Magazine_ for 1769, entitled, “Observations
on Mr. J. Wesley’s view of ‘The Scripture Doctrines of Predestination,
Election, and Reprobation.’” He is accused of “inexcusable vanity”;
of “impertinent quibbling”; of “jesuitical sophistry”; of holding
“a scheme unscriptural and dangerous, absurd and impious”; and of
“finespun reasoning worse than nothing.” The author complacently tells
his readers, in conclusion, that, though he had felt himself “very
resentful,” yet being “called to imitate the lovely pattern of the
lowly Jesus, he had answered Wesley not with asperity, but with the
meekness of wisdom.”
Attacks upon Wesley were made from other quarters. It was a busy
year with young Toplady; for, besides the books already noticed, he
published a sixpenny pamphlet, with the title, “Many made Righteous
by the Obedience of One. Two Sermons on Romans v. 19, preached at
Bideford, in 1743, by the late Rev. James Hervey, with a Preface by
Augustus Toplady.” Some one else issued another, entitled, “The Jesuit
Detected,” in which the zealous advocate of Mr. Hervey arrays Wesley
in the garb of the Babylonian woman, and then abuses him for looking
so like her. Booth Brathwaite, unknown to fame, published another
sixpennyworth, called “Methodism a Popish Idol; or, the Danger and
Harmony of Enthusiasm and Separation.” Poor Booth, a bigot to church
establishments, raves against sectaries with abundant zeal, little
knowledge, and less charity. And to all these must be added, “The
Pretences of Enthusiasts, considered and confuted: A Sermon preached
before the university of Oxford, at St. Mary’s, on Sunday, June 26,
1768. By William Hawkins, M.A., Prebendary of Wells, late Poetry
Professor, and Fellow of Pembroke College, in Oxford. Published by
desire.” 8vo, 27 pages.
Wesley’s own publications in 1769 were not many.
1. “An Extract of the Rev. Mr. John Wesley’s Journal, from October 20,
1762, to May 25, 1765.” 12mo, 124 pages.