God has wisely and graciously hidden the future from us. We may form
guesses concerning it; but we have not the slightest certainty that
our guesses will be realised. Who, in 1732, could have foretold the
future career of the Oxford Methodists? If the members of the Methodist
fraternity could have seen beforehand the events of the next fifty
years, what would have been the issue? Would the fellowship of the
Hanoverian and Jacobite, the Methodist and Moravian, the Churchman and
Dissenter, the Arminian and Calvinist, the itinerant Evangelist and the
parish Priest, have been continued? That fellowship was of incalculable
importance; but its maintenance depended upon the shortsightedness of
those who were united in it. The drawing aside of the veil of futurity
would, in all likelihood, have converted the loving brotherhood into an
Ishmaelitish band, endangering, not only its future usefulness, but its
present existence, by its own internecine fights. As it was, there went
forth a number of brave-hearted men, all of them the better for their
godly meetings in Wesley’s comfortable room in Lincoln College; and,
though their courses were divergent, yet, in the main, they continued
faithful to the cause of truth, and, with few exceptions, were always
loyal to their great Master, Christ. In a qualified sense, we may apply
to Oxford Methodism the words of the sacred text: “A river went out of
Eden to water the garden; and from thence it was parted, and became into
four heads” (Gen. ii 10). Let us follow one of the out-flowings:—
John Clayton was the son of William Clayton, a bookseller in
Manchester;[15] was born in 1709, and was educated by the Rev. John
Richards, M.A., at the Grammar School in that important town. He entered
Brazenose College in 1726, and became Hulme’s exhibitioner in 1729.[16]
He was introduced to Wesley in 1732; and, by his recommendation, the
Oxford Methodists took another important step, that of fasting twice a
week. Wesley writes,—
“On April 20, 1732, Mr. Clayton meeting me in the street, and
giving Mr. Rivington’s[17] service, I desired his company to
my room, and then commenced our acquaintance. At the first
opportunity, I acquainted him with our whole design, which he
immediately and heartily closed with; and, not long after,
(Mr. Morgan having then left Oxford,) we fixed two evenings
in a week to meet on, partly to talk on that subject, and
partly to read something in practical divinity. The two points
whereunto, by the blessing of God, we had before attained,
we endeavoured to hold fast: I mean, the doing what good we
can; and, in order thereto, communicating as often as we have
opportunity. To these, by the advice of Mr. Clayton, we added
a third,—the observing the fasts of the Church; the general
neglect of which we can by no means apprehend to be a lawful
excuse for neglecting them. And in the resolution to adhere to
these and all things else, which we are convinced God requires
at our hands, we trust we shall persevere till He calls us
to give an account of our stewardship. As for the names of
Methodists, Supererogation-men, and so on, with which some of
our neighbours are pleased to compliment us, we do not conceive
ourselves to be under any obligation to regard them, much less
to take them for arguments. ‘To the law and to the testimony’
we appeal, whereby we ought to be judged. If by these it can be
proved we are in error, we will immediately and gladly retract
it: if not, we ‘have not so learned Christ,’ as to renounce
any part of His service, though men should ‘say all manner
of evil against us,’ with more judgment and as little truth
as hitherto. We do, indeed, use all the lawful means we know
to prevent ‘the good which is in us’ from being ‘evil spoken
of:’ but if the neglect of known duties be the one condition
of securing our reputation, why, fare it well; we know whom
we have believed, and what we thus lay out He will pay us
again.”[18]
These were brave Christian words; the noble utterance of an earnest,
conscientious, godly man. The Methodist brotherhood, thus portrayed,
present an example which all who are right-minded cannot but admire.
There is no taking for “doctrines the commandments of men;” no ridiculous
toying with ecclesiastical or superstitious trifles; but a stout-hearted
adherence to great, scripture principles. Wesley and his friends were
not pious for the purpose of being singular, but because they felt it to
be a duty. To be laughed at was far from being pleasant; but they were
quite prepared to sacrifice even their reputation, rather than dishonour
the religion of their great Master. Men might brand them with opprobrious
epithets; but that with them was of trifling importance, if only at the
day of judgment, Christ acknowledged them as friends. They knew they were
not following “cunningly devised fables;” they were not flippant dabblers
in “doubtful disputations;” but earnest men who knew that what they held
was truth, and who, at all hazards, were resolved to practise it.
Clayton had spent six years at Oxford, and was now a college tutor.[19]
The following letter was addressed to Wesley about three months after he
and Clayton became acquainted. It is long, but is full of interest, and
casts considerable light on the doings and difficulties of the Oxford
Methodists. Wesley, at the time, seems to have been in London; where he
was now made a member of “The Society for the Propagation of Christian
Knowledge,” and also formed a friendship with William Law.
“OXON, _August 1, 1732_.
“REV. AND DEAR SIR,—Excuse me for not interrupting you from
attending to the noble work you have taken in hand, whilst I
give you an account of the present state of our affairs at
Oxford.
“I cannot but think it an extraordinary piece of Providence
that, when we had lost our best advocate and patron, all
opposition against us should immediately cease; for, since you
left us, nobody has thought it worth while to attack either
Mr. Smith or me,[20] or to endeavour to remove us from those
principles wherein you, by the grace of God, have fixed us. I
have gone every day to Lincoln, big with expectation to hear
of some mighty attack made upon Mr. Smith; but, I thank God,
I have always been disappointed; for not one of the Fellows
has once so much as tried to shake him, or to convert him from
the right way, wherein, I hope, he at present walks. Indeed,
on Sunday, he met with a rub from Mr. Veesy, who refused to
read Prayers for him in your chapel, for fear of contributing
anything to his going to Christ Church. But Mr. Smith had the
heart to desire that favour of the Rector which Mr. Veesy
had denied him, who immediately promised to read for him,
and encouraged him to proceed in the way he was in, and, if
possible, to make further progress in virtue and holiness. He
goes out of town to-morrow morning, and so will be entirely
out of danger from the Fellows of Lincoln. We had conversation
this morning, whilst we were at breakfast together, concerning
the temptations which may arise from strange company and
travelling; and Mr. Smith seems to be fore-armed against, and
determined to oppose them to the utmost of his power. He joins
with me in best respects to your brother and you, and desires
you won’t forget to send the bands and the poems you promised
him.
“Poor Mr. Clements[21] is still recovering. He was with me last
night two hours, but I doubt to no purpose.
“My little flock[22] at Brazenose are, God be praised, true to
their principles, and I hope to themselves too.
“_Bocardo_,[23] I fear, grows worse upon my hands. They have
done nothing but quarrel ever since you left us; and they
carried matters so high on Saturday, that the bailiffs were
sent for, who ordered Tomlyns to be fettered and put in the
dungeon, where he lay some hours, and then, upon promise of
his good behaviour, was released again. He has been much
better ever since that time, and I hope will be better for
it all his lifetime. Wisdom has never been to hear me read,
notwithstanding his promise. I sent for him yesterday, but
he would not come down; and when I had done reading, I went
upstairs to him, and upbraided him with breaking his promise,
upon which he very easily replied, that he had thought better
of it since he had seen me, and was determined never to come
near Blair, lest his indignation should rise at the sight of
him.
“The _Castle_ is, I thank God, in much better condition. All
the felons were acquitted, except Salmon, who is referred to
be tried at Warwick, to our great disappointment,—and the
sheep-stealer, who is burnt in the hand, and who, I verily
believe, is a great penitent. I got Mrs. Jopping a copy of her
son’s indictment at the assizes, which has made her mighty easy
ever since; and she is now endeavouring to bring her mind into
a due frame for the devout participation of the holy communion
on Sunday next. Jempro is discharged, and I have appointed
Harris to read to the prisoners in his stead. Two of the
felons likewise have paid their fees, and are gone out, both
of them able to read mighty well. There are only two in the
jail who want this accomplishment,—John Clanvills, who reads
but moderately, and the horse-stealer, who cannot read at all.
He knows all his letters, however, and can spell most of the
common monosyllables. I hear them both read three times a week,
and I believe Salmon hears them so many times a day.
“One of my college scholars has left me, but the others go
on mighty well. The woman, who was a perfect novice, spells
tolerably, and so does one of the boys, and the others make
shift to read with spelling every word that is longer than
ordinary. The boys can both say their Catechism as far as the
end of the Commandments, and can likewise repeat the morning
and evening prayers for children in ‘Ken’s Manual.’
“Mrs. Tireby has been very ill this last week, so that she has
made no great proficiency. I am to go down at six o’clock to
hear the determination of a meeting of St. Thomas’s parish,
respecting separating Bossum and his wife. When I had promised
to give a crown towards clothing the woman, and the overseer
had determined to take her in upon that condition, the
churchwarden would needs have him try to put the man upon me
too, to get a crown towards clothing him; but, as he is able
to work for his living, I don’t think him a proper object for
charity; nor can I at this time afford to do anything for him,
because I am apprehensive that I must be forced to contribute
to Salmon’s relief, who will want near twenty shillings to
subpœna proper witnesses to Warwick at his trial; and I cannot
but think it a much greater act of charity to relieve a
suffering innocent than to relieve an idle beggar.
“I have been twice at the school,—namely on Tuesday and
Saturday last, and intend to go again as soon as I have
finished this letter. The children all go on pretty well,
except Jervaise’s boy, who, I find, truants till eleven
o’clock in a morning. I threatened the boy what we would do
to him if ever he truanted any more, and he has promised (as
all children do) that he will do so no more; nay, his mother
assures me that she will take care for the future that he shall
not. I got a shilling for her from our Vice Principal, and
gave her sixpence myself, to preserve the gown that is in pawn
from being sold; and the woman who has it promised not to sell
it, provided Jervaise will bring her sixpence a week towards
redeeming it.
“I have obtained leave to go to St. Thomas’s workhouse twice a
week; and, indeed, I cannot but hope it will be a noble field
of improvement. I am sure the people stand much in need of
instruction, for there is hardly a soul that can read in the
whole house, and those that can, don’t understand one word of
what they read.
“I think I have nothing further to add about our affairs; only
I must beg the favour of you, if you can conveniently, to pay
Mr. Rivington thirty shillings for my use, and I will repay it
when you come to Oxford. Pray don’t forget a few Common Prayer
Books for the Castle.
“You cannot imagine the pleasure it is to me to know that you
are engaged every morning in prayer for me. I wish for nine
o’clock more eagerly than ever I did before, and I think I
begin to perceive what is meant by that union of souls which
is so much talked of in Père Malebranche and Madam Bourignon,
which I never understood before. Good sir, continue your
prayers for me, for I feel that I am benefited by them.
“I do not envy you the happiness, which I know you will have
from the conversation of so many pious men as you will meet
with in London, because I assure myself that I shall have the
benefit of it when I have the pleasure to see you again at
Oxford.
“Mr. Hall is not yet come home, so that I am pretty much taken
up amongst the poor people and the prisoners, and have not yet
had time to consider of any improvements or additions to be
made to the list of books for our pupils.
“I thank God that I have fully conquered my affection for a
morning’s nap, and rise constantly by five o’clock at the
farthest, and have the pleasure to see myself imitated by the
greatest part of my pupils. I have talked with Mr. Clements,
and I hope have made him a proselyte to early rising, though I
cannot to constant communion.
“Pray God prosper all those designs you have undertaken of
doing good at London, and send you a good journey to Oxford.
“I am, rev. and dear sir, your most affectionate friend, and
most obliged humble servant,
“J. CLAYTON.”
“I hope you will not forget to pay my due compliments to Sir
John Philips, Mr. Wogan, and all my other good friends.
“To the Rev. Mr. John Wesley. To be left with Mr. Rivington,
bookseller, in St Paul’s Churchyard, London.”
This long epistle, besides unfolding Clayton’s character, helps us to
a better understanding of the position and practices of the Oxford
Methodists. The debtors in Bocardo, the prisoners in the Castle, and
paupers in the streets were objects of their beneficent compassion. They
had their schools for the children of the poor; and, in their mission
of mercy, were about to visit the workhouse of St. Thomas’s. Early
rising was a habit, and prayer for each other a daily practice. Constant
communion was enforced; though the dogma of the _real presence_ of the
body and blood of Christ was, as yet at least, no article of their faith.
Wesley being absent, there was a lull in the storm of Methodist
persecution; but this was of short duration. Within a month after the
date of Clayton’s letter, poor William Morgan died; an event which
furnished an occasion for a violent attack upon the Oxford brotherhood,
in what was then one of the most literary and respectable papers
published,—_Fogg’s Weekly Journal_. They were accused of mopishness,
hypocrisy, censoriousness, enthusiasm, madness, and superstitious
scruples. “Among their own party,” says the writer, “they pass for
religious persons and men of extraordinary parts; but they have the
misfortune to be taken by all who have ever been in their company, for
madmen and fools.”
Hardly any evil is without a good. The virulence of _Fogg’s Weekly
Journal_ excited the curiosity of a gentleman who had no acquaintance
with the Methodists, but who now sought an interview with them,
and shortly after published an octavo pamphlet of thirty pages,
entitled,—“The Oxford Methodists: Being some account of a Society of
young Gentlemen, in that City, so denominated: setting forth their Rise,
Views, and Designs.” In this first defence of Methodism ever published,
the slanderous accusations cast upon Wesley and his friends were refuted;
and the Methodists were described as follows:—
“There are three points to which these gentlemen think
themselves obliged to adhere:—1. That of visiting and relieving
the prisoners and the sick, and giving away Bibles, Common
Prayer Books, and the ‘Whole Duty of Man’; and of explaining
the Catechism to the children of poor families, and of dropping
a shilling or so to such families where they deem it needful.
2. That of weekly communion. 3. That of observing strictly
the fasts of the Church, which has caused some to call them
‘Supererogation Men.’”
To return to Clayton. About the time of the publication of this pamphlet
(the beginning of 1733), Clayton removed to Manchester; where, during
the ensuing summer, he was visited by Wesley, who, on Sunday, June 3rd,
preached thrice in three different churches, namely, the Cathedral, and
Salford, and St Anne’s churches. Whether these pulpits were obtained
through Clayton’s influence, there is no evidence to show; but,
remembering the odium connected with the name, it certainly is a curious
fact, that in the populous and thriving town of Manchester, the Oxford
Arch-Methodist was allowed to occupy so prominent a position.
When Clayton left Oxford, Clayton’s pupils left Methodism. Ten days after
his visit to Manchester, Wesley wrote,—
“_1733, June 13th._
“The effects of my last journey, I believe, will make me more
cautious of staying any time from Oxford for the future.
One of my pupils told me at my return, that he was more and
more afraid of singularity; and another, that he had read an
excellent piece of Mr. Locke’s, which had convinced him of
the mischief of regarding authority. Our seven and twenty
communicants at St. Mary’s were on Monday shrunk to five; and
the day before, the last of Mr. Clayton’s pupils who continued
with us, informed me that he did not design to meet us any
more.”[24]
This was somewhat discouraging. Meanwhile, besides keeping two fast days
every week, Clayton, and also Wesley, began to evince other High Church
proclivities. Hence the following, sent to Wesley only a month after his
visit to Manchester:—
“_July, 1733._
“REV. AND DEAR SIR,—I have been thinking upon the two points
which you proposed to my consideration in your last, and must
acknowledge myself to be utterly unable to form any judgment
upon them which will be serviceable to you.
“My own rule is to spend an hour every Friday in looking over
my diary,[25] and observing the difference between it and the
preceding week; after which, I examine the resolutions set
down in the account of my last weekly examination, and inquire
how I have kept them, and then see what others are necessary
to be formed, which I write down at the end of my diary for
every week, that so they may be materials for my subsequent
examination.
“As to your question about Saturday,[26] can only answer
it by giving an account how I spend it. I do not look upon
it as a preparation for Sunday, but as a festival itself;
and, therefore, I have continued festival prayer for the
three primitive hours, and for morning and evening, from the
Apostolical Constitutions, which, I think, I communicated to
you whilst at Oxford. I look upon Friday as my preparation for
the celebration of both the Sabbath and the Lord’s-day; the
first of which I observe much like a common saint’s day, or
as one of the inferior holidays of the Church. I bless God, I
have generally contrived to have the Eucharist celebrated on
Saturdays as well as other holidays, for the use of myself and
the sick people whom I visit.
“Dr. Deacon[27] gives his humble service to you, and lets
you know that the worship and discipline of the primitive
Christians have taken up so much of his time, that he has
never read the Fathers with a particular view to their
moral doctrines, and therefore cannot furnish you with the
testimonies you want out of his collection. However, if you
will give me a month’s time, I will try what I can do for
you. I have made some progress in the earliest authors, and
should have made more had I not been interrupted; first, with
the public ceremony of the bishop’s triennial visitation;
and, secondly, with the blessing of a visit which the truly
primitive Bishop of Man made to our town; with both which
affairs the clergy have been almost wholly taken up for a week.
“I was at Dr. Deacon’s when your letter came to hand; and we
had a deal of talk about your scheme of avowing yourselves a
society, and fixing upon a set of rules. The doctor seemed
to think you had better let it alone; for to what end would
it serve? It would be an additional tie upon yourselves, and
perhaps a snare for the consciences of those weak brethren that
might chance to come among you. Observing the Stations[28] and
weekly communion are duties which stand upon a much higher
footing than a rule of a Society; and they, who can set aside
the command of God and the authority of His Church, will
hardly, I doubt, be tied by the rules of a private Society.
“As to the mixture, Mr. Colly told me he would assure me it
was constantly used at Christ Church. However, if you have
reason to doubt it, I would have you to inquire; but I cannot
think the want of it a reason for not communicating. If I could
receive where the mixture was used, I would; and, therefore,
I used to prefer the Castle to Christ Church; but, if not, I
should not think myself any further concerned in the matter
than as it might be some way or other in my power to get it
restored.[29]
“Pray be so kind as to call on Mr. Hollins, head of our
college, for four pictures of mine, namely, ‘Whitechapel
Altar-piece,’ ‘Mary Magdalene,’ and our two founders; and get
them sent up, by any convenient opportunity, to Mr. Rivington,
who will send them down to me.
“My best respects attend your brother. I must beg the favour
of him to give himself the trouble of writing out the hymns to
‘God the Father and God the Son,’ for me. A person of quality,
Lady Catherine Gray, borrowed mine, and has lost them.
“I am, dear sir, your most affectionate friend and servant,
“J. CLAYTON.”
This is an important letter, not only as exhibiting the religious
earnestness, but also the high churchism of the Oxford Methodists. The
following, which was written two months later, is likewise full of
interest. It was addressed, like the former one, “to the Rev. Mr. Wesley,
Fellow of Lincoln College, Oxon.”
“MANCHESTER, _September 10, 1733_.
“REV. AND DEAR SIR,—I was last week at Dr. Lever’s, where I
but narrowly missed of seeing Mr. Brooke, of our college, who
came the evening after I left Alkrington. I saw Dr. Lever
to-day, who joins with me in sincere respects to your brother
and yourself. His new dignity and his being put in Commission
of the Peace, have, at present, quite unfitted him for serious
talk; and, therefore, I must wait for a more favourable
opportunity of pressing those virtues, which you first
convinced him of the necessity of.
“Dr. Deacon tells me, that, he had no view in fixing the
Psalms for common days; but, after reading your letter, is
convinced of the expediency of serving any of those three
ends you mention. The feasts and the fasts were the days he
principally regarded; but he would take it as a favour from
you if you would communicate to me any improvements you may
possibly make in it. He thinks your third rule would be most
expedient,—namely, to put together such psalms as best explain
and illustrate each other. And he knows not but that on this
scheme the proper psalms for festivals and fasts may be more
advantageously fixed, by transposing some from the first,
second, and other Sundays, etc., to those which have psalms
which better answer them. He will consider this point as soon
as he has leisure, but desires, in the meantime, that you would
let us know your thoughts upon the matter, because his order
for reading the Psalter is likely soon to see the light, being
to be published with a collection of Primitive Devotions, both
public and private, which is even now in the press.[30]
“Poor Miss Potter![31] I wonder not that she is fallen. Where
humility is not the foundation, the superstructure cannot
be good. And, yet, I am sorry to hear the tidings of her,
especially that she has a great man for her confessor, who
dissuades her from constant communion. I am sure, she has
great occasion to use all the means of grace, which Providence
provides for her, and hope that God will in time open her eyes
to see the great need she has of help from above. I would not
persuade you to leave off reading with her. Who knows whether
you may not raise her again to the eminence from which she has
fallen? At least, though she neglect the weightier matters of
the law, yet keep up in her that reverend respect she bears it,
even by the tithing of ‘mint, anise, and cummin.’
“As to reading the ancients, I fancy ‘Cotelerii[32] Biblioth.
Patrum Apostol.’ would be the best book to begin with; for,
though I will not say, that, all the works there contained
are genuine, yet I dare avow them to be very ancient, and
to contain the primitive doctrine and discipline of the
Church, though published under feigned names. You will find
a dissertation upon every work, which contains the several
testimonies of Fathers and Councils, whereby the authority is
confirmed; and, according to the evidence produced, you must
judge of the authenticity of the several pieces. The Epistles
of St. Clement are universally owned to be his; and so are
the smaller Epistles of St. Ignatius; and, indeed, I think,
Whiston, in his ‘Primitive Christianity,’ has urged such
arguments in defence of the larger as can never be answered.
St. Barnabas’s Epistle, and Hermas’s Pastor are works of the
Apostolic age, as may be proved by the internal characters
both of language and doctrine, whether they be the works
of the venerable authors they are ascribed to or not. The
Apostolical Canons are learnedly defended by Bishop Beveridge,
and they sufficiently vindicate the Constitutions.[33] The
Recognitions[34] of Clement are generally reckoned the most
modern piece in these two volumes, but they are really a most
admirable work.
“And now for the last page of your letter. I would answer it;
and, yet, for my unworthiness, I dare not,—for my ignorance,
I cannot. How shall I direct my instructor in the school of
Christ? Or teach you, who am but a babe in religion? However,
I must be free to tell you my sentiments of what you inquire
about. On Wednesday and Friday, I have, for some time, used the
Office for Passion week out of ‘Spinckes’[35] Devotions,’ and
bless God for it. I found it very useful to excite in me that
love of God, and sorrow for having offended Him, which makes up
the first great branch of repentance. You know it consists of
meditations on our Saviour’s life, all the meditations being
joined with proper devotions. I could only wish, I was provided
with two such Offices, one for Wednesday, and the other for
Friday.
“Refer your last question to Mr. Law. I dare not give
directions for spending that time which I consume in bed, nor
teach you, who rise at four, when I indulge myself in sleep
till five.
“Dear Sir, pray for me that I may press forward in the paths
of perfection, and, at length, attain the land of everlasting
life. Adieu!
“JOHN CLAYTON.”
“I believe you will see a young gentleman of my acquaintance,
who is a very pious man, but who greatly stands in need of
Christian prudence to direct him. In particular, with regard to
his conduct towards his parents, his religion sometimes seems
to savour of self. Will you instruct and save him?”
These letters are long, perhaps also dry and tedious; but they are
useful in casting considerable light on Oxford Methodism. We learn,
that the godly brotherhood, though unevangelical, were, in the highest
degree, conscientious and devout. In this respect, they put to shame,
not only the great bulk of professing Christians, but, many who, at the
present day, are known by the name of Methodists. Doubtless, they sought
salvation by the practice of piety and good works; but the piety and good
works themselves are not to be censured, but commended. Self-examination,
prayer, sacramental attendance, fasting, diligence, kindness to the poor,
deep concern for the conversion of sinners, and early rising, are not
things of slight importance; but deserve far more practical recognition
than what they get.
As to the special religious observance of saint days and of the Jewish
Sabbath; and the sacred adoption of ecclesiastical canons and decretals,
opinions will differ; but most Methodists will concur in the Methodist
Preachers’ opinions, as stated by Wesley himself, in 1755:
“They think the Decretals are the very dregs of Popery; and
that the Canons of 1603, are as grossly wicked as absurd. They
think—1. That, the spirit which they breathe is, throughout,
truly Popish and anti-Christian. 2. That, nothing can be more
diabolical than the _ipso facto_ excommunication so often
denounced therein. 3. That, the whole method of executing these
Canons, the process used in our Spiritual Courts, is too bad to
be tolerated (not in a Christian, but) in a Mahometan or Pagan
nation.”[36]
Dr. Deacon, the non-juring clergyman, was Clayton’s bosom friend, and
Wesley’s chosen counsellor. William Law, another non-juror, was consulted
as their guide. Mr. Spinckes’ volume, made up of extracts from the
works of the most eminent of the high-church party, was one of their
books of devotion. Under such circumstances, it is not surprising to
find them plunging into the authentic and unauthentic writings of the
Christian Fathers; listening to Apostolical and other Canons as to the
voice of oracles; displaying ridiculous anxiety about sacramental wine
being mixed with water; and assuming an arrogant willingness to become
auricular confessors. Up to the time of Clayton’s admission among the
Oxford Methodists, we find none of these proclivities. The Bible had been
their sole supreme authority in faith and morals; and, hence, though
their views of evangelical truth were unquestionably defective, their
lives were free from the practice of popish follies. Now it began to be
otherwise. Some of the young men were priests; and priests, according to
the Canons of the Church, were invested with the terrible prerogatives of
enforcing auricular confession, of pronouncing divine absolution, and of
administering the body and blood of the blessed Jesus! “Poor Miss Potter”
had a confessor, who, though a great man, was, evidently in Clayton’s
estimation, heretical. Emily Wesley indignantly and righteously refused
all confessors, her brother not excepted. Well would it be if the priests
of the present day, who “creep into houses, and lead captive silly
women,” were answered, as this noble-minded young lady answered Wesley,
the Arch-Methodist. She writes:—
“To open the state of my soul to you, or any of our clergy, is
what I have no inclination to at present; and, I believe, I
never shall. I shall not put my conscience under the direction
of mortal man, frail as myself. To my own Master I stand or
fall. Nay, I scruple not to say, that all such desire in you,
or any other ecclesiastic, seems to me like church tyranny, and
assuming to yourselves a dominion over your fellow-creatures,
which was never designed you by God.... I farther own, that, I
do not hold frequent communion necessary to salvation, nor a
means of Christian perfection. But do not mistake my meaning: I
only think communing every Sunday, or very frequently, lessens
our veneration for that sacred ordinance; and, consequently,
our profiting by it.”
This was a sensible rebuke of priestly pretensions.
Clayton was young, only twenty-four; but, besides his scholarship, he was
evidently a man of extensive reading. As the son of a bookseller, he had
had the opportunity of gratifying literary cravings from his earliest
days. He was a man of energy; and, though he reproaches himself for his
sluggishness in not rising earlier than at five o’clock, he was exemplary
for his diligence. All this had already made him a man of mark. In this
very year, 1733, he was appointed to preach the ordination sermon in
Manchester cathedral; and was so ardent in the enforcement of the rubrics
of the Church, and so successful in his ministerial and pastoral office
as to bring seventy old people, all of them above sixty years of age, to
be confirmed by the bishop in Salford church.[37]
Three years later, he was selected to occupy another important post.
Darcy Lever, Esq., LL.D., has been already mentioned as one of the
friends of Clayton and of the two Wesleys. This gentleman, being
appointed, in 1736, to fill the distinguished office of High Sheriff
of Lancashire, made Clayton his chaplain. In such a capacity, Clayton
had to preach at the Lancaster assizes; and chose for his text, the
words,—“He beareth not the sword in vain; for he is the minister of
God, a revenger, to execute wrath upon him that doeth evil” (Rom. xiii.
4). This was a ticklish subject for so young a man; but the chaplain
was not without courage; and gave utterance to sentiments, which, at
the present day, would scarcely be popular. The discourse was printed,
and the title will suggest an idea of the preacher’s faithfulness. “The
Necessity of duly executing the Laws against Immorality and Profaneness:
Set forth in a Sermon, preached at the Assizes held at Lancaster, before
the Honourable Sir Lawrence Carter, one of the Barons of his Majesty’s
Court of Exchequer. By John Clayton, A.M. late of Brazenose College,
Oxon. Published at the request of the High Sheriff, and the Gentlemen of
the Grand Jury. London. 1736.” 8vo, 29 pp. Two or three extracts may be
useful, as serving to illustrate Clayton’s views and style, and also the
alarming wickedness of the nation.
“If drunkards, swearers, and debauchers were constantly brought
to justice, it would doubtless lessen the number of criminals,
and abate the commonness of the vices. Many a poor family would
be rescued from beggary and starving, were the drunken, idle
master of it properly corrected. Besides, this strict execution
of the penal laws against these lesser crimes, would be a most
probable means of preserving us from those more dreadful vices
of perjury, robbery, and murder; and would make sanguinary
laws less needful, and capital punishments less frequent; for
experience teaches us that vice, as well as virtue, is of a
progressive nature” (p. 15).