[472] Life of Wesley, vol. ii., p. 404.
[473] Manuscript letter.
[474] Manuscript diary.
[475] Wesley’s Works, vol. xii., p. 144.
[476] _Methodist Magazine_, 1836, p. 397.
[477] On Sunday, September 18, 1870, the London Road
Methodist Sunday-school, Manchester, removed from
their somewhat dingy premises to a new and more
commodious building, erected in Grosvenor Street
East, and adjoining the Wesleyan chapel there. A
card commemorative of the event was presented to
each person joining in the day’s proceedings, with
the following inscription: “London Road Wesleyan
Sunday School, founded in 1785, by John Lancaster,
and first conducted by him in a cellar at the corner
of Travis Street. It was soon after removed to a
room in Worsley Street, built specially for its
accommodation, and there carried on until November
10, 1811, when it took possession of the then new
schools, situated behind Borough Buildings, and there
continued until this day, when it was again removed
to the recently erected building adjoining the
Grosvenor Street chapel, in commemoration of which
event this card is presented to ----. Manchester,
September 18, 1870.”
[478] _Methodist Magazine_, 1845, pp. 12, 13.
[479] Minutes of Conference, vol. i., p. 41.
[480] Drew’s Life of Coke, p. 37.
[481] Manuscript memoir of Whitehead.
[482] Hampson’s Life of Wesley.
[483] Smith’s History of Methodism, vol. i., p. 523.
[484] Manuscript.
[485] Myles’ History, p. 201.
[486] _Methodist Magazine_, 1785, p. 269.
[487] American minutes.
[488] Bangs’ “Original Church of Christ,” p. 114.
[489] Stevens’ History of Methodism, vol. ii., p. 212.
[490] Moore’s Life of Wesley, vol. ii., p. 326.
[491] _Methodist Magazine_, 1786, p. 682.
[492] Manuscript letter.
[493] Whitehead’s Life of Wesley, vol. ii., p. 417.
[494] Wesley’s Works, vol. xiii., p. 200.
[495] Ibid. p. 223.
[496] Ibid. vol. xii., p. 137.
[497] “Life and Times of Lady Huntingdon;” and “Authentic
Narrative of Primary Ordination in Spafields Chapel,
1784.”
[498] The Rev. James Creighton was present; but Charles
Wesley was not, though he was in Bristol at the
time.--(Jackson’s Life of C. Wesley, vol. ii., p.
389.)
[499] Drew’s Life of Coke, p. 66.
[500] _Methodist Magazine_, 1785, p. 602.
[501] Ibid. 1786, p. 677.
[502] Coke’s Life, by Etheridge.
[503] American minutes.
[504] Cokesbury college, twice burned down.
[505] Wesley’s Works, vol. xiii., p. 70.
[506] Whitehead’s Life of Wesley, vol. ii., p. 419.
[507] Dr. Samuel Seabury was a missionary of the Society
for the Propagation of the Gospel. After the
ratification of the treaty of peace, the American
episcopal church felt it necessary, not to remain
dependent on the good offices of a prelate residing
in England, but to have bishops of its own.
Accordingly, the clergy in Connecticut assembled in
a voluntary convention, and elected Seabury. The
election was easily accomplished; the _consecration_
was more difficult. Seabury came to England, asking
of the archbishops of the English Church a boon
which, for a hundred and fifty years, had been asked
in vain, namely, that episcopalians in America might
have ordained bishops of their own. At the time, the
see of Canterbury was vacant; and the archbishop of
York was unable to take measures for the consecration
of an American citizen, without the authority of
parliament. A long delay was unavoidable, and, under
the circumstances, Seabury proceeded to Scotland,
where he applied for consecration to the bishops of
the Scottish episcopal church. His application was
granted, and he was solemnly ordained at Aberdeen,
on November 14, 1784, by the bishops of Aberdeen,
Ross, and Moray.--(Caswall’s American Church, p.
124.) This will explain the meaning of C. Wesley’s
letter; but is it surprising that, amid all these
changes, difficulties, and confusions, Wesley took
upon himself to ordain deacons and presbyters for the
abandoned Methodists of America?
[508] Jackson’s Life of C. Wesley, vol. ii., p. 392.
[509] The Rev. James Creighton, in his reply to Bradburn’s
pamphlet in 1793, affirms that Wesley repented, with
tears, that he had ordained any of his preachers. He
states, that he expressed his sorrow for this at the
conference of 1789, and occasionally afterwards till
his death. Creighton adds: “About six weeks before he
died, he said, ‘The preachers are now too powerful
for me.’” This must pass for as much as it is worth;
James Creighton was a clergyman.
[510] Jackson’s Life of C. Wesley, vol. ii., p. 382.
[511] Manuscripts; also _Methodist Magazine_, 1867, p. 622.
[512] _Methodist Magazine_, 1786, p. 678.
[513] Manuscript memoir of Whitehead.
[514] Manuscript letter.
[515] Manuscript letter.
[516] Pawson’s manuscript.
[517] Jackson’s Life of C. Wesley, vol. ii., p. 394.
[518] _Methodist Magazine_, 1786, p. 50.
[519] C. Wesley’s Life, vol. ii., p. 398.
[520] Ibid.
[521] C. Wesley’s Life, vol. ii, p. 398.
[522] _Methodist Magazine_, 1867, p. 625.
[523] Let us suppose John Hampson, not only to have formed
societies, different from the Methodist societies,
but also to have ordained local preachers to
administer to them the sacraments; and let us suppose
further, that, despite this, John Hampson still
persisted in calling himself a Methodist: and we
have a case analogous to that of Wesley. Under such
circumstances, would Wesley have admitted Hampson’s
claim to continued membership among the Methodists?
We trow not; and yet this is exactly the sort of
claim which he himself makes in reference to the
Church of England.
[524] _Methodist Magazine_, 1790, p. 636.
[525] _Methodist Magazine_, 1807, p. 472; and Wesley’s
Works, vol. xiii., p. 36.
[526] Wesley’s nephew, an excise officer (Clarke’s “Wesley
Family,” vol. ii., p. 273).
[527] Commonly called Captain Webb.
[528] _Methodist Magazine_, 1850, p. 161.
[529] Black’s Memoirs, p. 112.
[530] Black’s Memoirs, p. 126.
[531] The Rev. Edward Smyth was about to become minister of
Bethesda chapel, Dublin. The Rev. Brian Collins seems
to have been in Dublin at the same time.
1785.
Age 82
Wesley began the year 1785, by spending five days in walking through
London, often ankle deep in sludge and melting snow, to beg £200,
which he employed in purchasing clothing for the poor. He visited the
destitute in their own houses, “to see with his own eyes what their
wants were, and how they might be effectually relieved.” Besides
preaching in his own chapels, he preached in Spitalfields, St.
Ethelburga’s, and Stepney churches. As usual, he met the London
classes, from which he received, as ticket money, £48 7_s._, out of
which he was paid his quarter’s salary, £15.[532] His activity was
unabated and marvellous.
He wrote as follows, to Mr. Stretton, in Newfoundland.
“LONDON, _February 25, 1785_.
“MY DEAR BROTHER,--If that deadly enemy of true religion,
popery, is breaking in upon you, there is indeed no time to be
lost; for it is far easier to prevent the plague than to stop
it. Last autumn Dr. Coke sailed from England, and is now
visiting the flock in the midland provinces of America, and
setting them on the New Testament plan, to which they all
willingly and joyfully conform. I trust, they will no more want
such pastors, as are after God’s own heart. After he has gone
through these parts, he intends to see the brethren in Nova
Scotia, probably attended with one or two able preachers, who
will be willing to abide there. A day or two ago, I wrote and
desired him to call upon our brethren also in Newfoundland, and
leave a preacher there likewise. About food and raiment we take
no thought; our heavenly Father knoweth that we need these
things, and He will provide; only let us be faithful and
diligent in feeding His flock. Your preacher will be ordained.
You shall want no assistance that is in the power of your
affectionate friend and brother,
“JOHN WESLEY.”[533]
At the previous conference, Wesley had appointed William Moore to
Plymouth. Moore was an itinerant of ten years’ standing, and was
dissatisfied with Wesley’s deed of declaration; and, instead of
serving Wesley, as he had done formerly, he dissevered the connection.
He hired a room, drew away about forty of the Plymouth Methodists, and
formed a society of his own. He issued “An Appeal to the Inhabitants
of the Town of Saltash,” 8vo, 8 pages; telling the people, that he
preached none other doctrines than those contained in the articles,
homilies, and prayers of the Church of England; that he coveted no
man’s silver, gold, or apparel; and that he was actuated only by a
sincere desire to serve them. Moore was evidently a man of education,
courage, and Christian zeal; and might have occupied a superior
position among his brethren. But Wesley’s seeming partiality, in the
constitution of his conference, led to Moore’s secession; and here, at
Plymouth, he had become a somewhat formidable rival. Wesley was
summoned, and, in a most bitter frost, off he went, on February 28, to
put wrong things right. Here he spent six days, and left the society
“confirmed in the truth more than ever.”
Leaving Plymouth, Wesley came to Bristol, where he employed a
fortnight in visiting and preaching to neighbouring societies.
On March 21, he started off to Ireland, preaching all the way to
Liverpool, and, notwithstanding frost and snow, and bitter cold,
frequently in the open air. He arrived at Dublin on April 11, and
found “two such preachers,” James Rogers and Andrew Blair, “with two
such wives as he knew not where to find again.”
Having spent a week in Dublin, he set out for the provinces. He often
preached in churches, and not unfrequently in the open air.
Everywhere, with one or two exceptions, the people welcomed him;
congregations were large, and societies, in general, were lively. Two
months were occupied in this employment. His labours were almost
incredible. All over Ireland he went, preaching every day, and often
twice or thrice a day, not only in Methodist meeting-houses, but in
churches, presbyterian chapels, in factories, in bowling greens, in
assembly rooms, in courthouses, in barns, in “sloping meadows,” in
“shady orchards,” in groves and avenues, in linen halls, in
churchyards and streets, everywhere, where he had a chance. We know,
with certainty, that, minute as are the details of Wesley’s journals,
he, by no means, mentions every sermon that he delivered, and every
society that he visited; and yet, in this two months’ Irish provincial
tour, he records the names of not fewer than between fifty and sixty
towns, in which he preached, collectively, about fourscore discourses.
At Prosperous, he found a town built within the last five years, by
Captain Brooke, who employed two thousand people in the manufacturing
of cotton; a Methodist society of fifty members had been formed; and
Wesley preached to two crowded congregations. On his way to Cork, he
was met by about thirty horsemen, who escorted him to the city, where
he met a society of about four hundred members, considerably more than
there are at the present time. At Kinsale, “all behaved well, but a
few officers.” He adds: “the poor in Ireland, in general, are well
behaved; all the ill breeding is among well dressed people.” At
Limerick, he assisted at a service, in the cathedral, which lasted
from eleven o’clock till three. At Killchrist, he was the guest of
Colonel Pearse; but says, “the house being full of genteel company, I
was out of my element; there being no room to talk upon the only
subject which deserves the attention of a rational creature.” At
Ballinrobe, he visited the charter school, the children of which were
ragged and dirty. “The schoolroom was not much bigger than a small
closet:” three beds had to serve for fifteen boys, and five for
nineteen girls; and five farthings a day were allowed the master for
the sustenance of each of the hunger bitten pupils. Wesley was so
disgusted with the thing, that he reported the case to the
commissioners for charter schools in Dublin.
On June 18, he got back to Dublin, where he spent his birthday, on the
28th, and wrote: “By the good providence of God, I finished the
eighty-second year of my age. Is anything too hard for God? It is now
eleven years since I have felt any such thing as weariness: many times
I speak till my voice fails, and I can speak no longer; frequently I
walk till my strength fails, and I can walk no farther; yet, even
then, I feel no sensation of weariness, but am perfectly easy from
head to foot. I dare not impute this to natural causes; it is the will
of God.”
Having held the Irish conference he set sail for England, on July 10,
leaving, says he, “the work of God increasing in every part of the
kingdom, more than it has done for many years.” “Here is a set of
excellent young preachers; nine in ten of them are much devoted to
God. I think, number for number, they exceed their fellow labourers in
England.”[534]
The following letter refers to the same subject, and is too
interesting to be omitted. It was addressed to Miss Ritchie.
“DUBLIN, _June 26, 1785_.
“MY DEAR BETSY,--Our Lord has indeed poured out abundance of
blessings, almost in every part of this kingdom. I have now
gone through every province, and visited all the chief
societies, and I have found far the greater part of them
increasing both in number and strength. Many are convinced of
sin; many justified; and not a few perfected in love. One means
of which is, that several of our young preachers, of whom we
made little account, appear to be, contrary to all expectation,
men full of faith and of the Holy Ghost; and they are pushing
out, to the right hand and the left; and, wherever they go, God
prospers their labours. I know not whether Thomas Walsh will
not revive in two, if not three, of them.
“Many years, ago I was saying: ‘I cannot imagine how Mr.
Whitefield can keep his soul alive, as he is not now going
through honour and dishonour, evil report and good report;
having nothing but honour and good report attending him
wherever he goes.’ It is now my own case; I am just in the
condition now that he was then in. I am become, I know not how,
an honourable man. The scandal of the cross is ceased; and all
the kingdom, rich and poor, papists and protestants, behave
with courtesy, nay, and seeming good will! It seems as if I had
well-nigh finished my course, and our Lord was giving me an
honourable discharge.
“Peace be with your spirit! Adieu!
“JOHN WESLEY.”[535]
A letter, from Wesley to Mr. Stretton, has been already given,
announcing that preachers were about to be sent to Nova Scotia and
Newfoundland. This was already done; and Freeborn Garretson and James
Cromwell were labouring, in the former country, with great success.
Wesley, while in Ireland, wrote to Garretson as follows.
“DUBLIN, _June 16, 1785_.
“MY DEAR BROTHER,--I am glad brother Cromwell and you have
undertaken that ‘labour of love’ of visiting Nova Scotia; and
doubt not but you act in full concert with the little handful,
who were almost alone till you came. It will be the wisest way
to make all those who desire to join together, thoroughly
acquainted with the whole Methodist plan; and to accustom them,
from the very beginning, to the accurate observance of all our
rules. Let none of them rest in being half Christians. Whatever
they do, let them do it with their might; and it will be well,
as soon as any of them find peace with God, to exhort them to
‘go on to perfection.’ The more explicitly and strongly you
press all believers to aspire after full sanctification, as
attainable now by simple faith, the more the whole work of God
will prosper.
“I do not expect any great matters from the bishop. I doubt his
eye is not single; and if it be not, he will do little good to
you, or any one else. It may be a comfort to you, that you have
no need of him. You want nothing which he can give.
“You do not know the state of the English Methodists; they do
not roll in money, like many of the American Methodists. It is
with the utmost difficulty, that we can raise five or six
hundred pounds a year to supply our contingent expenses; so
that it is entirely impracticable to raise £500 among them to
build houses in America. It is true, they might do much; but it
is a sad observation, they that have most money have usually
least grace.
“The peace of God be with all your spirits! I am your
affectionate friend and brother,
“JOHN WESLEY.”[536]
Thus was Methodism spreading. We find it firmly planted throughout the
whole of the United Kingdom. Its members in America were counted by
thousands. It had its societies in the West Indies. It had taken root
in Newfoundland and Nova Scotia. And, besides all this, it was
beginning to exert indirectly a benign influence on other lands,
where, since then, religion has been extensively revived. The
Methodist mission to Sweden, begun by Joseph Rayner Stephens, in 1826,
was facilitated by Methodist feeling, imbibed from Wesley, in 1785.
Hence the following letter, from an aged clergyman of the established
church of Sweden, written in 1827, and addressed to Mr. Stephens.
“It affected my heart to see, in the newspapers of Stockholm,
that an adherent to the famous and venerable Mr. J. Wesley had
established a chapel, for Divine service, in our metropolis.
Mr. Wesley was an old acquaintance of mine when I resided in
England in the years 1784-86. He was more; he was my dear
friend, and with him I agreed in his Christian principles and
opinions. I was exceedingly pleased with him, and with his
religion of love, joy, and peace. I very often waited on him at
his house; and I was several times in company with him in the
circle of his friends, where I went to prayer with them. I
learned of him, to be a father to the people that might be
entrusted to me. I shall never forget the amiable Mr. Wesley.
He was so good as to give me a remembrance of him, by a present
of one of his writings, called ‘An Appeal,’ etc., in which he
wrote these lines, ‘_Domino N. S. S. dono dedit Johannes
Wesley, circ. Kal. Augusti, 1785_.’ He gave me also several
other of his Christian pamphlets. I am far advanced in age;
towards seventy-six years old: but, if the almighty God grant
me life and health, perhaps I may make a tour to Stockholm next
summer, when I have done with my catechumens; and then I shall
certainly wait upon you, and make one of your auditory.[537]
While Wesley was forming new friendships, old ones were being severed
by death. It was in 1785, that he thus lost two of the most valuable
and valued friends that he ever had,--Vincent Perronet, and John
Fletcher, the vicars of Shoreham and Madeley. The former was in the
ninety-second year of his age, and died, while Wesley was in Ireland,
on the 9th of May. Charles Wesley buried him, and preached his funeral
sermon. For the last twenty years, he had enjoyed such a degree of
fellowship with God as rarely falls to the lot of man in the present
world. He lived chiefly in his library; but, when he mingled with his
friends, was always cheerful. His favourite study was the fulfilment
of prophecy, and the second coming and visible reign of Christ on
earth.[538]
While Perronet was the oldest, Fletcher was the most valuable friend
that Wesley had. No man had rendered, to Methodism and its founder,
the service that the vicar of Madeley had. Compared with the vicar of
Shoreham, he was young; but his life was fraught with incalculable
blessings to the church of Christ. Only four years before his death,
he had married Miss Bosanquet, who, for thirty years, revered his
memory, and remained his widow, till the two were reunited in a better
world than this. As we have already seen, he was present at Wesley’s
last conference, in Leeds; and it was chiefly by his almost angelic
interposition and services, that the results of that conference were
not much more disastrous than they were. His wife was with him, and
writes: “O how deeply was he affected concerning the welfare of his
brethren! When any little disputes arose among them, his inmost soul
groaned beneath the burden; and, by two or three in the morning, I was
sure to hear him breathing out prayer for the peace and prosperity of
Zion. When I observed to him, I was afraid it would hurt his health,
and wished him to sleep more, he would answer, ‘O Polly, the cause of
God lies near my heart!’”[539]
Twelve months afterwards, this seraphic man expired, some of his last
words being: “O Polly, my dear Polly, _God is love_! Shout! shout
aloud! I want a gust of praise to go to the ends of the earth!” He
died August 14, 1785, having, on the previous sabbath, read prayers,
preached, and administered the Lord’s supper, in his parish church.
Wesley, at the time, was in the west of England, and unable either to
see him, or to attend his funeral; but, as soon as possible, he
published a sermon in memory of him, taking the same text as his
brother Charles had taken at the death of Perronet: “Mark the perfect
man, and behold the upright; for the end of that man is peace.” Wesley
writes:
“I was intimately acquainted with him for above thirty years; I
conversed with him morning, noon, and night, without the least
reserve, during a journey of many hundred miles; and, in all
that time, I never heard him speak one improper word, nor saw
him do an improper action. Many exemplary men have I known,
holy in heart and life, within fourscore years; but one equal
to him I have not known, one so inwardly and outwardly devoted
to God. So unblamable a character, in every respect, I have not
found either in Europe or America; and I scarce expect to find
such another on this side of eternity.”
Wesley arrived in London, from Ireland, on July 14; and, on the
following Sunday, preached, morning and evening, on the education of
children. The next morning, at five o’clock, he met the children of
the congregation at City Road, the morning chapel being full of
juveniles, and many standing in the larger chapel. The service was
unique. When, either before or since, was there such a congregation at
such an hour?
Wesley writes: “July 26, Tuesday--Our conference began; at which about
seventy preachers were present, whom I had invited by name. One
consequence of this was, that we had no contention or altercation at
all; but everything proposed was calmly considered, and determined as
we judged would be most for the glory of God.” The deed of declaration
was again discussed; and seventy preachers present signed documents,
that they approved of it. Eight preachers left the connexion,
including William Moore and the two Hampsons. Nova Scotia,
Newfoundland, and Antigua, for the first time, appeared in the list of
circuits. It was declared, that it was improper to sell books, to
employ hairdressers, or to talk of worldly things, on Sundays; and
that it was entirely wrong to send Methodist children to dancing
schools, and for dancing masters to be admitted into Methodist
boarding schools.
The conference was closed on August 3, and, five days afterwards,
Wesley set out for Cornwall;[540] and on September 3 got back to
Bristol, where he wrote: “Sunday, September 4--Finding a report had
been spread abroad, that I was going to leave the Church, to satisfy
those that were grieved concerning it, I openly declared in the
evening, that I had no more thought of separating from the Church than
I had forty years ago.”
Here, and in the neighbourhood, he spent a month. On October 3, he
returned to London; and, the next day, set out for Hertfordshire. A
week later, he was off to Oxfordshire; and the week after that, to
Norfolk. He writes: “October 22--I returned to Norwich; and, in the
evening, spoke home to an uncommonly large congregation; telling them,
‘Of all the people I have seen in the kingdom, for between forty and
fifty years, you have been the most fickle, and yet the most
stubborn.’ However, our labour has not been lost, for many have died
in peace; and God is able to say to the residue of these dry bones,
‘Live!’”
Querulous and quarrelsome Thomas Wride was, at this time, the
assistant in Norwich circuit, and, from a large mass of his
manuscripts in the author’s possession, the following facts are
gleaned. A monument to the memory of Mr. Turner had been erected in
the chapel, on which were chiselled certain “doggrel verses,” with
which Wride was greatly dissatisfied. He had told the society, on
September 4, what they might expect from him, in reference to meeting
in class, showing tickets, etc.; and says “the terror of his
countenance had awed them, and several had owned that they were afraid
of him.” He had received a quantity of sermons for sale, and, among
others, Dr. Coke’s sermon, preached in Baltimore, at the ordination of
Asbury; which, he says, he is reluctant to put into circulation. He
writes: “It amounts to a formal separation from the Church of England,
and, in the end, will tear up Methodism by the roots. Whatever may be
said of America, I cannot think it right, for us here, to declare
ourselves independent of the Church of England, while we enjoy the
privileges we have always done. I dread the consequence; for, if we
are independents, hardly any will come to us, but such as choose to
change their religion; whereas, those to whom the Methodists have been
mainly useful had no religion to change.” Wride was also dissatisfied
with his colleagues; for J. McKersey would sing a hymn between the
first prayer and the sermon; and James McByron would permit the
congregations to sing anthems. McKersey also refused to preach at five
in the mornings; for though, as he said, he could rise soon enough, he
was not able to preach till he had had his breakfast; and, in
consequence, Wride had advised him to take his breakfast to bed with
him. Wride acknowledges, that the Methodists at Norwich had not been
used to morning preaching. The rich would not attend; and, as the poor
did not begin to work till eight o’clock, and could not afford to burn
a fire, they were reluctant to rise so early. Hence, when he himself
had preached, his congregation consisted only of his wife and two
others. Mr. McKersey, further, had neglected the select band; and had
declared he would “rather go twelve miles than meet the children.”
Wride multiplies complaints against the leading singers, and against
the leaders, Messrs. Booty, Best, James and George Hay, Kilburn,
Senior, Flegg, and Johnson; and declares that a preacher, sent to
Norwich circuit, ought to combine in himself the qualities of “the
lion, the lamb, the dove, the serpent, and the ox.”
Poor Wride! The contention continued, and, early in 1786, Wesley had
to remove him to another post of duty; but, before doing so, he
addressed to him the following letters, which have not before been
published.
“LONDON, _November 8, 1785_.
“DEAR TOMMY,--James Byron is an amiable young man; at present
full of faith and love. If possible, guard him from those that
will be inclined to love him too well. Then he will be as
useful a fellow labourer as you can desire. And set him a
pattern in all things.
“I am, dear Tommy, your affectionate friend and brother,
“JOHN WESLEY.”
“LONDON, _November 17, 1785_.
“DEAR TOMMY,--Deal plainly, and yet tenderly with James Byron,
and he will be a very useful labourer. But none can be a
Methodist preacher, unless he is both able and willing to
preach in the morning; which is the most healthy exercise in
the world. I desire, that none of our preachers would sing
oftener than twice at one service. We need nothing to fill up
our hour.
“In every place, where there is a sufficient number of
believers, do all you can to prevail upon them to meet in band.
Be mild; be serious; and you will conquer all things.
“I am, dear Tommy, your affectionate friend and brother,
“JOHN WESLEY.”
“LONDON, _December 14, 1785_.
“DEAR TOMMY,--Have patience with the young men, and they will
mend upon your hands. But remember! soft and fair goes far. For
twenty years and upwards, we had good morning congregations at
Norwich; but they might begin at six till Ladyday. I desire
brother Byron to try what he can do: better days will come.
“I pray, let the doggrel hymn be no more sung in our chapel. If
they do not soon come to their senses at Norwich, I will remove
you to Colchester. Be mild! Be serious!
“I am, dear Tommy, your affectionate friend and brother,
“JOHN WESLEY.”
Tommy Wride was not the only preacher that gave Wesley trouble. For
twelve years, Michael Moorhouse had been one of his itinerants, and
had had his share of persecution. In 1778, while preaching in the
marketplace at Melton Mowbray, he was pulled down by a ruthless mob,
and, with three other peaceable men, dragged to the Black Hole, where
means were used to impress him for the army.[541] Moorhouse now was
discontented, and, in 1785, published a broadsheet of sixteen columns,
in small type, entitled “An Appeal to Honest Men,” and full of petty
grievances, particularly with regard to the influence of John Crook
and Wesley, and respecting his own appointments to inferior circuits.
At the conference of 1786, he left the work; and then embodied the
wailings of his Appeal in an octavo volume of 128 pages, with the
title, “Defence of Mr. Michael Moorhouse, written by himself.” He
bitterly complains of Wesley for suffering some of the wives of his
preachers to dine on potatoes and buttermilk, while others were
pampered with good cheer; and for allowing their husbands to wear
great coats, and to use umbrellas on a rainy day. The _Monthly
Review_, in noticing poor Moorhouse’s notable production, quietly
remarks: “The labourer is certainly worthy of his hire, but, in
adjusting the hire to the labourer, a good deal must depend on the
workman’s skill; and, if we are to judge of Master Michael Moorhouse’s
preaching abilities, from his illiterate and silly performance, we do
not see how his master could have afforded him higher wages: perhaps
he might fare better, if he were to return to his lawful occupation.”
These were among the petty annoyances of Wesley’s busy life. He had,
in all conscience, enough to do without these; but, in his position,
such vexations were inevitable.
Returning from Norfolk, Wesley spent the rest of the year in London,
and in preaching tours through Northamptonshire and Kent.
Before proceeding to notice his publications, it is right to say that,
at this time, an important pamphlet of twelve pages was issued with
the following title: “Free Thoughts concerning a Separation of the
People called Methodists from the Church of England, addressed to the
Preachers in the Methodist Connexion, by a Layman of the Methodist
society.” The pamphlet may be taken as an echo of the opinions then
prevalent, and a brief account of it may be useful.
The writer states, that the arguments, used in favour of separation,
are, not that the government, service, and doctrine of the Church are
unscriptural, but, that the clergy are not converted men; that
Methodism loses many of its members through the sacraments not being
administered; that the Church of England is a fallen church; that the
time is fully come when the Methodists ought to be an independent
body; that the good effects of separation are already seen in the
continent of America; and that separation will probably take place at
Mr. Wesley’s death.
Having endeavoured to refute these arguments, the author proceeds to
give his reasons against separation: namely (1) many of the Methodists
are zealous for the Church of England, and would be offended; (2)
separation implies ordination, which would be a bone of contention, an
apple of discord, among the preachers, as to who should be ordainers;
(3) these “gownsmen or ordainers would have the government of the body
more and more devolved upon them, and, instead of being itinerants,
would become resident in one place, the itinerant plan thereby
becoming gradually weakened, or continued only by _raw lads_ on
trial.”
The arguments, _pro_ and _con_, are given as we find them; and merely
to show the grounds taken by the opposing parties in 1785.
Excepting Fletcher’s funeral sermon, 8vo, 32 pages, Wesley’s
publications were only four in number.
1. “A Pocket Hymn Book for the use of Christians of all Denominations.”
24mo, 208 pages.
2. “An Extract from the Rev. Mr. John Wesley’s Journal, from August 9,
1779, to August 20, 1782.” 12mo, 92 pages.