Charles Kinchin, a Fellow of Corpus Christi College,[277] left Oxford
about the same time the Wesleys did, and became Rector of Dummer, a small
village of about four hundred inhabitants, with a benefice, at present,
worth more than £400 a year. Like a good Oxford Methodist, he visited
from house to house, catechised the children, and had public prayers
twice every day,—in the morning, before the people went to work, and, in
the evening, after their return.
Towards the end of 1736, being likely to be chosen Dean of Corpus Christi
College, he requested Whitefield to supply his place at Dummer, while he
was absent on the business of the pending election. Whitefield writes:—
“Mr. Kinchin’s parish, consisting chiefly of poor and
illiterate people, my proud heart, at first, could not well
brook. I would have given all the world for one of my Oxford
friends, and mourned, for lack of them, like a dove. But,
upon giving myself to prayer, and reading Mr. Law’s excellent
character of _Ouranius_, in his _Serious Call to a Devout
Life_, my mind was reconciled to such conversation as the place
afforded me. Mr. Kinchin loved his people, and was beloved by
them. I prosecuted his plan, and generally divided the day
into three parts, eight hours for study and retirement, eight
hours for sleep and meals, and eight hours for reading Prayers,
catechising, and visiting the parish. The profit I reaped, by
these exercises, and conversing with the poor country people,
was unspeakable. I soon began to be as much delighted with
their artless conversation, as I had been formerly with the
company of my Oxford friends; and frequently learnt as much by
an afternoon’s visit, as in a week’s study.”
Kinchin being elected Dean of Corpus Christi, was now frequently obliged
to reside at Oxford; but he still retained his rectory at Dummer,
where Whitefield was succeeded by Hervey. The Dean, however, continued
faithful to the principles of the Methodists, and, on the removal of
Hervey, Whitefield, and others from the University, willingly took upon
himself the spiritual charge of the Oxford prisoners. Charles Wesley on
his return from Georgia, hastened to Oxford, where, in February, 1737,
he met with his “old pupil, Robert Kirkham,” “good Mr. Gambold,” “poor
languid Smith,” and “Mr. Kinchin,” whom, says he, “I found changed into
a courageous soldier of Christ.” A year afterwards, W. Seward, speaks of
Kinchin _expounding_ at Oxford, and of “forty gownsmen” being among his
auditors.[278]
On March 15th, 1738, Wesley and Kinchin set out for Manchester,
accompanied by Kinchin, and a Mr. Fox, who had been an inmate of Oxford
prison. An extract from Wesley’s Journal will help to illustrate the
character, not of Wesley only, but, of Kinchin. Wesley writes:—
“1738. Tuesday, March 14. I set out,” from Oxford, “for
Manchester, with Mr. Kinchin, Fellow of Corpus Christi, and
Mr. Fox, late a prisoner in the city prison. Between five and
six, we called at Chapel-on-the-Heath; where lived a poor man,
sometime prisoner in the castle of Oxford. He was not at home;
but his wife came to us, to whom Mr. Kinchin spoke a few words,
which so melted her heart, that she burst out into tears, and
we went on rejoicing and praising God.
“About eight, it being rainy and very dark, we lost our way;
but, before nine, came to Shipston, having rode over, I know
not how, a narrow foot-bridge, which lay across a deep ditch
near the town. After supper, I read prayers to the people of
the inn, and explained the Second Lesson; I hope not in vain.”
There is something beautiful in all this:—the two Oxford Methodists and
an ex-prisoner, in a dark and rainy night, making the lanes ring with
their praises to the Almighty, and, in the absence of a church, using a
country inn, for reading the Church liturgy and expounding the word of
God. Wesley proceeds:—
“The next day, we dined at Birmingham, and, soon after we left
it, were reproved for our negligence there, in letting those,
who attended us, go without either exhortation or instruction,
by a severe shower of hail. At Hedgeford, about five, we
endeavoured to be more faithful; and all who heard seemed
serious and affected.”
Here, again, is a useful lesson. As yet, neither Wesley nor Kinchin
had found peace with God, by trustful faith in Christ. They were, if
the reader likes the designation, _legalists_,—men seeking to be saved
by their own good works. Be it so; but, in their conscientiousness
with regard to duty, and in their earnest desire to be useful to their
fellow-men, they set an example to Christian travellers, which is not
generally followed. Wesley continues:—
“In the evening, we came to Stafford. The mistress of the house
joined with us in family prayer. The next morning, one of the
servants appeared deeply affected, as did the ostler, before we
went. Soon after breakfast, stepping into the stable, I spake
a few words to those who were there. A stranger, who heard
me, said, ‘Sir, I wish I was to travel with you;’ and, when I
went into the house, followed me, and began abruptly, ‘Sir, I
believe you are a good man, and I come to tell you a little of
my life.’ The tears stood in his eyes all the time he spoke;
and we hoped not a word which was said to him was lost.
“At Newcastle, whither we came about ten, some, to whom we
spoke at our inn, were very attentive; but a gay young woman
waited on us, quite unconverted: however, we spoke on. When we
went away, she fixed her eyes, and neither moved nor said one
word, but appeared as much astonished as if she had seen one
risen from the dead.
“Coming to Holms-Chapel about three, we were surprised at being
shown into a room where a cloth and plates were laid. Soon
after, two men came in to dinner. Mr. Kinchin told them, if
they pleased, that gentleman would ask a blessing for them.
They stared, and, as it were, consented; but sat still while
I did it, one of them with his hat on. We began to speak on
turning to God, and went on, though they appeared utterly
regardless. After a while, their countenances changed, and one
of them stole off his hat, and, laying it down behind him,
said, all we said was true; but he had been a grievous sinner,
and not considered it as he ought; but he was resolved, with
God’s help, now to turn to Him in earnest. We exhorted him and
his companion, who now likewise drank in every word, to cry
mightily to God, that, He would ‘send them help from His holy
place.’
“Being faint in the evening, I called at Altrincham, and there
lit upon a Quaker, well skilled in, and therefore, as I soon
found, sufficiently fond of controversy. After an hour spent
therein, perhaps not in vain, I advised him to dispute as
little as possible; but rather follow after holiness, and walk
humbly with his God.”
Men like Kinchin and Wesley will never be without adventures. This long
three days’ journey, in the wintry weather, was filled with incidents,
by the earnest efforts of the travellers to be of service to those with
whom they met. They were scholars, gentlemen, and philanthropists.
Religion was all in all to them. They lived it; looked it; breathed
it. Everywhere, in the humble home of the quondam prisoner, the town
hotel, the country inn, and the ostler’s stable,—among waiters,
fellow-travellers, and disputatious Quakers,—they were equally about
their Master’s business. Would, that, in these days of unequalled
locomotion, men of such a spirit and of such behaviour were multiplied!
Three days were spent in Manchester, one of them “entirely with Mr.
Clayton, by whom,” says Wesley, “and the rest of our friends here, we
were much refreshed and strengthened.” On the Sunday, both the Oxford
Methodists “officiated at Salford Chapel”; and, on Monday, March 20th,
they set out on their return to Oxford. Wesley writes:—
“Early in the morning, we left Manchester, taking with us Mr.
Kinchin’s brother, for whom we came, to be entered at Oxford.
We were fully determined to lose no opportunity of awakening,
instructing, or exhorting, any whom we might meet with on
our journey. At Knutsford, where we first stopped, all we
spake to thankfully received the word of exhortation. But, at
Talk-on-the-Hill, where we dined, she with whom we were was
so much of a gentlewoman, that, for near an hour, our labour
seemed to be in vain. However, we spoke on. Upon a sudden, she
looked as one just awakened out of sleep. Every word sunk into
her heart. Nor have I seen so entire a change, both in the
eyes, face, and manner of speaking, of any one in so short a
time.
“About five, Mr. Kinchin riding by a man and woman
double-horsed, the man said, ‘Sir, you ought to thank God it is
a fair day; for, if it rained, you would be sadly dirty with
your little horse.’ Mr. Kinchin answered, ‘True; and we ought
to thank God for our life, and health, and food, and raiment,
and all things.’ He then rode on, Mr. Fox following; the man
said, ‘Sir, my mistress would be glad to have some more talk
with that gentleman.’ We stayed, and when they came up began
to search one another’s hearts. They came to us again in the
evening, at our inn at Stone, where I explained both to them
and many of their acquaintance, who were come together, that
great truth,—godliness hath the promise both of this life, and
of that which is to come.
“Tuesday, March 21. Between nine and ten, we came to Hedgeford.
Just then, one was giving an account of a young woman, who had
dropped down dead there the day before. This gave us a fair
occasion to exhort all that were present, ‘so to number’ their
‘days,’ that, they might apply their ‘hearts unto wisdom.’
“In the afternoon, one overtook us, whom we soon found more
inclined to speak than to hear. However, we spoke, and spared
not. In the evening, we overtook a young man, a Quaker, who
afterwards came to us, to our inn at Henley, whither he sent
for the rest of his family, to join with us in prayer; to which
I added, as usual, the exposition of the Second Lesson. Our
other companion went with us a mile or two in the morning; and
then not only spoke less than the day before, but took in good
part a serious caution against talkativeness and vanity.
“An hour after, we were overtook by an elderly gentleman, who
said he was going to enter his son at Oxford. We asked, ‘At
what college?’ He said, he did not know; having no acquaintance
there on whose recommendation he could depend. After some
conversation, he expressed a deep sense of the providence of
God; and told us, he knew God had cast us in his way, in answer
to his prayer. In the evening, we reached Oxford, rejoicing
in our having received so many fresh instances of that great
truth, ‘In all thy ways acknowledge Him, and He shall direct
thy paths.’”
In a moral and religious sense, this episode in the lives of the two
Oxford Methodists is pre-eminently picturesque. The two were of one mind
and heart, and all their energies and time were devoted to the service of
their great Master.
Four days were spent at Oxford, during which Wesley met Böhler, and was
“amazed more and more, by the account he gave of the fruits of living
faith,—the holiness and happiness which he affirmed to attend it.” And,
on Easter Monday, April 3rd, at Kinchin’s desire, Wesley went with him to
Dummer, where he remained, for him, the unusually lengthened period of a
fortnight. Here they doubtless pondered Böhler’s doctrines, and brought
them to the test of Scripture; and here, perhaps, was held a meeting,
which Wesley mentions, without giving the date and place of it.
“Soon after my return to England,” he writes, “I had a meeting
with Messrs. Ingham, Stonehouse, Hall, Hutchins, Kinchin, and
a few other clergymen, who all appeared to be of one heart, as
well as of one judgment, resolved to be Bible-Christians at
all events; and, wherever they were, to preach, with all their
might, plain old Bible Christianity.”[279]
Among others at Dummer, in whose religious interests Wesley took an
active interest, was Kinchin’s sister, who, three weeks after his
departure, wrote to him, as follows:—
“You have been, I hope, an instrument, under God, of reclaiming
me. I certainly was in a very unhappy state when you were here.
God will recompense you for your prayers and kind offices. May
my good God pour down the choicest of His blessings upon you,
your mother, brothers, and sisters, and give us all grace, to
strive and struggle against our sins. I beg you to join with
me, in praying God to show forth His power in me. What a frail
creature am I? I am afraid, I am sorely afraid, of falling
back. What shall I do? What shall I do? O pray, I may put my
whole trust in God, who is able and willing to help me.”[280]
Kinchin himself also wrote to Wesley the following simple and humble
letter:—
“_May 2, 1738._
“REV. AND DEAR SIR,—My Lord and my God has made His servant
a minister of the Gospel of His Son. He has committed to my
care many immortal souls. And I am but a little child. I know
not how to go out, or come in. Pray, therefore, earnestly for
me, that, God would give His servant an understanding heart,
to lead and instruct His people; that, I may discern between
what is good and bad; for who is able to walk discreetly and
uprightly before such a worldly-minded and refractory people? I
beg the prayers and directions of my friends.
“My sister is much mended in health. She has received much
benefit from you, under God, as to her spiritual concerns.
“Pray, write speedily to your sincere friend and servant,
“C. KINCHIN.”[281]
Letters like these show the religious confidence and friendship which
Kinchin and his sister cherished towards Wesley.
Kinchin, as yet, was only a penitent inquirer. In the month of August,
1738, Charles Wesley went to Oxford, and met him and Gambold, who, says
he, “surprised me, by receiving my hard saying, that they had not faith.
I was ashamed to see the great thankfulness, and child-like loving spirit
of Mr. Kinchin, even before justification.” They attended together a
Society meeting, where C. Wesley read his sermon on, “The Scripture hath
concluded all under sin.” He writes,—
“I urged upon each my usual question, ‘Do you deserve to be
damned?’ Mrs. Platt, with the utmost vehemence, cried out,
‘Yes, I do, I do!’ I prayed, that, if God saw there any
contrite soul, He would fulfil His promise, of coming and
making His abode with it. ‘If Thou hast sent Thy Spirit to
reprove any sinner of sin, in the name of Jesus Christ, I claim
salvation for that sinner.’ Again Mrs. Platt broke out into
strong cries, but of joy, not sorrow, being quite overpowered
with the love of Christ. I asked her, if she believed in Jesus.
She answered in full assurance of faith. We sang and rejoiced
over her (she still continued kneeling); but her voice was
heard above ours. Mr. Kinchin asked, ‘Have you forgiveness of
sins?’ ‘I am perfectly assured I have.’ ‘Have you the earnest
of the Spirit in your heart?’ ‘I have; I know I have: I feel
it now within.’ Her answers to these and the like questions,
were expressive of the strongest confidence, to the great
encouragement of all present.”[282]
This, especially at the time, was a strange scene; and Kinchin was
there as a listener and a learner. Soon after this, the two Wesleys
and Whitefield were almost uniformly excluded from the pulpits of the
Established Church. During the year 1739, Wesley himself was not allowed
to preach in more than eight; and one of these was the pulpit of his
friend Kinchin. In the month of March, when at Oxford, he wrote,—
“At my return to Mrs. Fox’s, I found our dear brother Kinchin,
just come from Dummer. We rejoiced, and gave thanks, and
prayed, and took sweet counsel together; the result of which
was, instead of setting out for London, as I designed, I set
out for Dummer, there being no person to supply his church on
Sunday.”
Wesley, and his brother, and Whitefield were now, by force of
circumstances, evangelistic itinerants; ordained clergymen, without
churches, and yet preaching everywhere; and Kinchin was inclined to join
them. It was, at this momentous period, that Hervey wrote to him the
letter, dated, “April 18, 1739,” an extract from which has been already
given (see page 220). Whether that letter turned him from his purpose,
there is no means of knowing. Any how, his decision, comparatively
speaking, was of little consequence, for his work was nearly ended. In
spirit, in aim, and in doctrine, however, he thoroughly sympathized with
his outcast brethren, and, in time of need, sought their counsel and
their prayers. The following is an extract from a long letter addressed
to Wesley, and hitherto unpublished.[283]
“DUMMER, _October 9, 1739_.
“MY DEAR BROTHER,—I am just setting out for Oxford, and
thence, probably, for London, in order to print my sermon, on
the Necessity and Work of the New Birth. I have revised and
enlarged it, have made a Preface, and also written a Dedication
to the vice-chancellor, Dr. Mather, the Heads of Houses,
with their Societies. Mr. Hutchins has perused the whole.
I shall have him at Dummer while I am absent. I asked the
vice-Chancellor for the use of the University press; but his
answer was, that, he could not consent to it. I have written
him a letter, desiring him to peruse the discourse, before
he absolutely refuses the press; but he has made no reply. I
propose, therefore, to wait upon him at Oxford, to know whether
he received my letter. I also intend to ask Mr. Gambold and Mr.
Wills to peruse my sermon. If I had any opportunity, I would
be glad for you to see it too. I desire your prayers, and the
prayers of your friends around you, that, God will bless my
journey, and my design in publishing the discourse.
“We all join in love to you, and all around you; and constantly
pray for you, and desire your prayers. If you write within a
week, direct to Mr. Fox’s.
“Your unworthy brother,
“C. KINCHIN.”
In a little more than two years after this, Kinchin entered into rest.
Wesley writes:—
“1742. January 4. This day, I understand, poor Charles Kinchin
died.
“Cui pudor, et justitia soror,
Incorrupta fides, nudaque veritas,
Quando ullum invenient parem?”
This was high praise from a man like Wesley; but it was not unmerited.