“Some time since, I was considering what you said, concerning the
want of a plan in our societies. There is a good deal of truth in
this remark. Though we have a plan, as to our spiritual economy, it
is certain, we have barely the first outlines of a plan with regard
to our temporal concerns. The reason is, I had no design for several
years, to concern myself with temporals at all; and when I began to do
this, it was solely with a view to relieve, not to employ, the poor;
except now and then, with respect to a small number; and even this I
found was too great a burden for me, as requiring more money, more
time, and more thought, than I could possibly spare. I say, than I
could possibly spare; for the whole weight lay on me. If I left it to
others, it surely came to nothing. They wanted either understanding,
or industry, or love, or patience, to bring anything to perfection.
“With regard to myself, you do well to warn me against ‘popularity, a
thirst of power, and of applause; against envy, producing a seeming
contempt for the conveniences or grandeur of this life; against an
affected humility; against sparing from myself to give to others, from
no other motive than ostentation.’ I am not conscious to myself, that
this is my case. However, the warning is always friendly; and it is
always seasonable, considering how deceitful my heart is, and how many
the enemies that surround me.”[197]
For months Wesley’s health had been feeble and failing. On November 12,
he preached at Leigh, in Essex, where he caught cold. On his return to
London, two days after, he “had a settled pain in his left breast, a
violent cough, and a slow fever.” At this period, Dr. John Fothergill,
a Quaker, and the son of Yorkshire Quakers, was the most popular of all
the metropolitan physicians, and, soon afterwards, attained a practice
the profits of which amounted to £7000 a year. Like many of his sect,
he had a dash of extravagant eccentricity in his mental constitution;
but his heart was benevolent and good. While at Edinburgh, he gave
great offence by walking up the High Street, naked to the waist,
denouncing God’s vengeance on the inhabitants of _auld Reekie_; but,
excepting occasional aberrations of this description, his habits
were singularly temperate and discreet; and to him Methodism owes an
incalculable debt, for, under God, he saved the life of Methodism’s
founder in 1753. Wesley writes: “Dr. Fothergill told me plain, I must
not stay in town a day longer; adding, ‘If anything does thee good, it
must be the country air, with rest, asses’ milk, and riding daily.’”
Accordingly, Wesley was, at once, removed to the country house of his
friend, Mr. Ebenezer Blackwell, at Lewisham, where he was kindly tended
for the next five weeks. On the evening of his arrival, he wrote his
epitaph. “Not knowing,” he remarks, “how it might please God to dispose
of me, to prevent vile panegyric, I wrote as follows.”
Here lieth the Body
of
JOHN WESLEY,
A Brand plucked out of the burning;
Who died of a Consumption in the Fifty-first Year
of his Age,
not leaving, after his Debts are paid,
Ten Pounds behind him:
Praying,
God be merciful to me, an unprofitable Servant!
He ordered, that this, if any, inscription should be placed on his
tombstone.
The news of Wesley’s dangerous illness, caused deep and wide spread
sympathy. Charles Wesley hurried up from Bristol, and though, he says,
he found his brother considerably better, he was “still in imminent
danger, being far gone, and very suddenly, in a consumption.” Charles
fell on his neck and wept. Wesley requested his wife and his brother
to forget their past differences, and to be reconciled to each other.
They readily agreed to this; and, for a time, confidence seemed to be
restored between Wesley and his brother, and friendship, or something
like it, appeared to be created between Charles and Wesley’s wife.
Charles preached at the Foundery on the power of prayer, and declared
it to be his opinion, that, if the life of his brother was prolonged,
it would be in answer to the prayer of faith. Whitefield was penetrated
with the profoundest sorrow. He was in the west of England at the time,
and wrote as follows to his old and faithful friend.
“BRISTOL, _December 3, 1753_.
“REV. AND VERY DEAR SIR,—If seeing you so weak when leaving London
distressed me, the news and prospect of your approaching dissolution
have quite weighed me down. I pity myself and the church, but not you.
A radiant throne awaits you, and ere long you will enter into your
Master’s joy. Yonder He stands with a massy crown, ready to put it on
your head amidst an admiring throng of saints and angels; but I, poor
I, that have been waiting for my dissolution these nineteen years,
must be left behind. Well! this is my comfort, it cannot be long ere
the chariots will be sent even for worthless me. If prayers can detain
them, even you, reverend and very dear sir, shall not leave us yet:
but if the decree is gone forth, that you must now fall asleep in
Jesus, may He kiss your soul away, and give you to die in the embraces
of triumphant love! If in the land of the dying, I hope to pay my
last respects to you next week. If not, reverend and very dear sir,
F-a-r-e-w-e-l-l! _Præ sequar, etsi non passibus æquis._ My heart is
too big; tears trickle down too fast; and you, I fear, are too weak
for me to enlarge. Underneath you may there be Christ’s everlasting
arms! I commend you to His never failing mercy, and am, reverend and
very dear sir, your most affectionate, sympathising, and afflicted
younger brother, in the gospel of our common Lord,
“G. WHITEFIELD.”[198]
This is beautiful. Differences of opinion had not been few between
Whitefield, and his now, as he thought, dying friend. Only a few months
previous to this, Wesley, at the request of his conference, had
written him a letter painfully faithful; but the two friends knew and
loved each other far too well for the least leaven of unkindly feeling
to find a lodgment in the heart of either. Whitefield’s grief was on
his own account and that of the church apparently about to be bereaved;
on Wesley’s account, he was full of joy, and wished to exchange places
with him. On the same day as the above was written, he addressed
another friend as follows:—“The physicians think Mr. John Wesley’s
disease is a galloping consumption. I pity the church, I pity myself,
but not him. We must stay behind in this cold climate, whilst he takes
his flight to a radiant throne. Lord, if it be Thy blessed will, let
not Thy chariot wheels be long in coming. Even so, come Lord Jesus,
come quickly! Poor Mr. Charles will now have double work.”[199]
Leaving Wesley and his friends in the midst of this deep sorrow, we
conclude the present chapter with the customary review of Wesley’s
publications, during the year 1753. Before proceeding to do this,
however, there is one affair, which was arranged in 1753, in reference
to Wesley’s book concern, which must not be overlooked. In his Journal,
on February 8, 1753, Wesley wrote:—“A proposal was made for devolving
all temporal business, books and all, entirely on the stewards; so that
I might have no care upon me (in London at least) but that of the souls
committed to my charge. O when shall it once be! From this day? _In me
mora non erit ulla._”
Wesley, apparently, was incredulous, and yet this proposal, to a great
extent at least, was carried out. We have now before us a printed folio
circular, with the autograph signatures of T. Butts and W. Briggs,
which must have attention. The first four paragraphs contain nothing
but Christian sentiment, and, for want of space, are here omitted. The
rest of the circular is as follows.
“LONDON, FOUNDERY, _April 20, 1753_.
“_To the Stewards at_ [_Manchester_].[200]
“BELOVED BRETHREN IN CHRIST,—Our minister, Mr. John Wesley, for good
cause, and upon mature consideration, has entrusted the management
of his books to the stewards of this society, and to us in particular
whose names are hereunto subscribed. He has, by a proper power of
attorney, invested in us the whole care of printing, publishing, and
dispersing them; and has likewise given us full authority to receive
all their produce, and settle all accounts with booksellers or others,
who are entrusted with the sale of them.
“Having undertaken this great concern, we are obliged, for our
own security, and in order to prevent, if possible, all further
inconveniences to our ministers, to use our utmost diligence, that,
for the future, the book accounts in the country societies be kept
with great exactness, and returns made with greater regularity than
in times past. And, after seriously weighing various methods, we have
come to this agreement,—to beg the stewards of each society, in the
country, to take upon themselves the care of the book accounts; and we
do hereby beseech you, dear brethren, for the love of Christ and His
ministers, that you would be pleased to take upon yourselves the care
of this article, and to observe the following regulations with the
nicest punctuality:—
“1. Look upon yourselves, for the future, as the stewards of the
_books_, as well as of the _other_ temporal affairs of the society.
“2. Appoint one among yourselves, or see that a _proper_ person be
appointed, to take charge, and dispose, of the books under your
direction.
“3. Be very careful, that he keeps an exact account of all things
relating to the books; and that he keeps all the books in a clean,
convenient place, and in good order.
“4. Let exact accounts be kept with all the country societies round
about you, that have their books from your stock; and desire the
stewards of those societies to take the care of those books they
receive from you upon themselves, and to engage for punctual returns
of money, or an account of the books unsold being safe in their hands.
“5. We here beg leave to intreat you, that the produce of the books,
from the societies about you, may be brought into your hands, at
least, _once a quarter_, and also, that you would send that, and the
produce of your own stock, to us _once a quarter_, by a bill from some
trader near you, who can draw on his correspondent here, or by some
other safe method; and, with the money, we would beg of you to send
up clear accounts of the state of your stock, at the time of your
sending, that is, what books you have any call for, and what books you
have not, or are wanting.
“6. Be pleased to note this well, that not one penny of the _book
money_ is, for the future, to be laid out in anything but with our
knowledge and consent; and, that none of it, at any time or upon any
occasion whatever, is to be given to the preachers, or any one else,
but to _us only_, who have a power of attorney to receive it, and who
are absolutely accountable for all the books we let go out of our
hands.
“7. And that the above article may be observed without any exception
or deviation, our ministers, the Mr. Wesleys, have agreed with us,
that all the produce of the books shall come into our hands, and
be sent to us _quarterly_; and that they themselves will, upon no
account whatever, take up any of the book money in any of the country
societies throughout England: and, accordingly, you are to observe,
that we most earnestly desire, that you would do your utmost, that
this agreement be exactly fulfilled.
“8. And we, moreover, seriously wish, that you would so take upon
yourselves the management of the books, as to look upon yourselves as
debtors to the book accounts; for, as we cannot carry on so large a
concern without good security for punctual returns _every quarter_,
so having your word for the security of such payments, we should
cheerfully hope, for the future, by the blessing of God, that no
confusion or irregularities would fall out in the progress of our
undertaking.
“9. Having taken upon ourselves to manage this great concern, we
find it impossible to do it effectually, unless you act heartily and
zealously in connection with us; and, for this reason it is, that we
have proposed the foregoing regulations, and do seriously hope, that
you will comply with them in every point.
“10. We beg that you would, by one of your members, keep up a frequent
correspondence with us, and send your orders for books to _us only_
(directing for _Mr. Briggs, in Hoxton Square, London_); at the same
time giving us clear directions how, and to whom, we should direct,
that letters or parcels may the most speedily reach you.
“Thus, dear brethren, we have, with the utmost freedom, delivered
our sentiments to you on this important article, to which we desire,
your speedy answer, stating how far you can comply with the foregoing
regulations, and how far not. And we further beg of you to send us
what money you have in hand, with all speed, having printers and
bookbinders to pay to a considerable amount. We beg also, that you
would send us as exact an account as possible (from the time, of your
last settling accounts with Mr. Butts) of what cash you have received
for books, how much of it you have sent to London, or paid elsewhere;
and also, a general account of your stock, and an exact account of
your wants to Ladyday last.
“These things being undertaken by you, as the labour of love, and for
the benefit of our ministers (_we_ ourselves having _no_ profit from
it, but the profits that will meet us in eternity), we are persuaded
great good will follow; and, all things being done orderly and without
confusion, our societies, we trust, will continue the great blessings
of God upon our nation.
“Commending you and ourselves to the grace and influence of the Spirit
of Christ Jesus our Head, we subscribe ourselves, in truth, dear
brethren, your most affectionate brethren, and hearty well wishers in
the Lord,
T. BUTTS,
W. BRIGGS.”
Such was the first circular of Wesley’s first book stewards. Our
information concerning Mr. Butts is scanty; but he was as honest as
honesty itself; and, in that respect, was admirably fitted for his
office. At an early period, he was the travelling companion of the
two Wesleys; and in 1744 was employed by Charles Wesley to carry, to
Wednesbury, the sum of £60, which had been collected for the relief of
the persecuted Methodists in that town and neighbourhood.[201] Our best
glimpse of him, however, is in a letter which he addressed to Wesley,
in 1750, on “the duty of all to pay their debts.” He writes:—
“One of the greatest evils, in the society, is the disregard of some
persons to pay their just debts. I would not take upon me to say, that
Christianity requires persons enthralled in debt to live upon bread
and water; but can honest persons indulge themselves in strong beer
and tea, when small beer and water gruel are much cheaper, and full as
wholesome? Or, can they justly deck themselves in any other than the
very coarsest apparel? Not long ago, I sent to a man for some money
he has owed these three or four years; he sent me for answer—‘that as
cambrics were now forbidden, he wanted his money to buy muslin for
his wife’s caps; and therefore could not pay me.’ I called upon a
widow for a debt that had been owing long; she sent me word, ‘she had
nothing to do with her husband’s debts’; and yet, some time after, I
saw this member of our society dressed in the attire of a lady, in
her silk gown and capuchin, her hair flowing down her neck, and her
ruffles dangling to her knees. You have justly discouraged the society
from going to law with each other; but, unless you, at the same time,
take great care that dishonest members be expelled thence, the society
will be a sanctuary for them.”[202]
No wonder that Wesley chose such a man for his book steward.
William Briggs, for a time, was one of Wesley’s preachers, or, at
least, one whom he employed in visiting his societies,[203] and was
present at the conference of 1748. On January 28, 1749, he was married,
by Charles Wesley,[204] to Miss Perronet, daughter of the vicar of
Shoreham.[205] Mr. Briggs, like Mr. Butts, was a man of uncompromising
integrity; and who, while loving, honouring, and reverencing Wesley
in a high degree, had honesty enough to tell him of what he conceived
to be his faults. In a letter, written about the same time as Thomas
Butts’, after eulogizing Wesley for his many excellencies, he continues—
“But I think your experience is buried in your extensive knowledge.
I think you feel not, abidingly, a deep sense of your own spiritual
weakness, the nearness of Christ to save, nor a sweet communion with
God by the Holy Ghost. You have the appearance of all Christian
graces, but they do not, I think, spring from a deep experience. A
good nature, with great abilities, will mimic grace; but grace is more
than outward; it brings the soul to a deep union with God, and its
fellow Christians; but there is a want of sympathy in your discourses
and conversation;” etc.[206]
This was bold language to employ, and was unauthorised by facts; but
it was the language of an honest, though mistaken, friend; and, three
years afterwards, that friend was one of Wesley’s book stewards.
The only tract of any consequence, published against the Methodists,
in 1753, was “A serious Address to the Rev. Mr. John Wesley, in
relation to the principal doctrine advanced and maintained by him
and his assistants. By John Parkhurst, M.A.” 8vo, 31 pages. The
doctrine referred to was the witness of the Spirit. The writer was the
celebrated author of the well known Hebrew and Greek lexicons which
bear his name. Parkhurst was a Rugby scholar, a fellow of Cambridge
university, and the possessor of large estates. His “serious address”
to Wesley, written in the twenty-fifth year of his age, was his first
publication. He professes to examine the texts adduced by Wesley in
support of the doctrine of the Spirit’s witness, and, in a friendly
spirit, endeavours to refute Wesley’s interpretation of them.
Perhaps we ought to mention another pamphlet, upon whose friendliness,
or hostility, it would be difficult to pronounce an opinion. Its title
was, “The Principles and Preaching of the Methodists considered. In a
letter to the Rev. Mr. ——” 8vo, 44 pages. In one page the author abuses
the Methodists; in another he praises them. He tells his readers, that
the masses, among whom the Methodists were labouring, were “honest
souls, happily destitute of a taste for those modern embellishments,
which enervate the word of God, and render it of no effect. In the
simplicity of their hearts, they wanted no kickshaws to recommend a
gospel entertainment; and found nourishment from the sincere milk of
the word without its being converted into whipped syllabub.”
Wesley’s publications, in 1753, were the following.
1. Fourteen volumes of the “Christian Library,” namely, Vol. XX. to
Vol. XXXIII. inclusive, and making altogether more than four thousand
and three hundred printed 12mo pages. This was no trifle to be
undertaken and accomplished by a clergyman without money, and who was
always traveling; but Wesley did more than this. Hence the additional
publications belonging to this period, one of which had an enormous
circulation, and was of great service to the Methodists, in their
public and private meetings.
2. “Hymns and Spiritual Songs, intended for the use of real Christians
of all Denominations.” 12mo, 124 pages. For many years, this was _the_
hymn-book of the Methodist meeting-houses. In thirty-three years,
twenty-four editions were issued. The first edition, now before us,
has no author’s name, but that the work was Wesley’s there can be
no mistake. Besides the evidence arising from its being “printed by
William Strahan; and sold at the Foundery in Upper Moorfields, and in
the Horsefair, Bristol,” we have Wesley’s own statement, made in 1779,
that he himself made the compilation “several years ago from a variety
of hymn-books.”[207] The hymns are eighty-four in number, but some are
divided into as many as half-a-dozen parts. The first is the well known
paraphrase on Isaiah lv., beginning with the line—
“Ho! every one that thirsts, draw nigh.”
The last is a long hymn of twenty-six stanzas of eight lines each,
entitled “The Communion of Saints,” and beginning—
“Father, Son, and Spirit hear
Faith’s effectual fervent prayer;
Hear, and our petitions seal,
Let us now the answer feel.”
3. “An Extract of the Reverend Mr. John Wesley’s Journal, from October
27, 1743, to November 17, 1746.” 12mo, 160 pages.
4. “The Complete English Dictionary, explaining most of those hard
words which are found in the best English writers. By a Lover of Good
English and Common Sense. N.B.—The Author assures you he thinks this is
the best English dictionary in the world.” Such is Wesley’s title page.
The book is 12mo, and consists of 144 pages. The preface is in perfect
keeping with the title page.
“As incredible as it may appear, I must avow, that this dictionary is
not published to get money, but to assist persons of common sense and
no learning, to understand the best English authors; and that, with
as little expense of either time or money, as the nature of the thing
would allow. To this end, it contains, not a heap of Greek and Latin
words, just tagged with English terminations (for no good English
writers, none but vain or senseless pedants, give these any place in
their writings); not a scroll of barbarous law expressions, which
are neither Greek, Latin, nor good English; not a crowd of technical
terms, the meaning whereof is to be sought in books expressly wrote on
the subjects to which they belong; not such English words as _and_,
_of_, _but_, which stand so gravely in Mr. Bailey’s, Pardon’s, and
Martin’s dictionaries; but ‘most of those hard words which are found
in the best English writers.’”
To rightly appreciate this curious publication, it must be borne in
mind, that Wesley was now putting into the hands of thousands of the
common people extracts from “the best English writers,” in the numerous
volumes of his “Christian Library.” Hence the necessity he felt of
giving to the same readers a compendious dictionary explaining words in
that Library, which many, at least, were not likely to understand.