[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.