“High births and virtue equally they scorn,As asses dull, on dunghills born;Impervious as the stones, their heads are found,Their rage and hatred, steadfast as the ground.”
“High births and virtue equally they scorn,As asses dull, on dunghills born;Impervious as the stones, their heads are found,Their rage and hatred, steadfast as the ground.”
“High births and virtue equally they scorn,As asses dull, on dunghills born;Impervious as the stones, their heads are found,Their rage and hatred, steadfast as the ground.”
“High births and virtue equally they scorn,
As asses dull, on dunghills born;
Impervious as the stones, their heads are found,
Their rage and hatred, steadfast as the ground.”
The pictures are not attractive; but, despite their thatched residence, and the boorishness of the people among whom they lived, Whitelamb and his wife were happy. Their union, however, was of brief duration. Within one short year of her marriage, the grave received all that was mortal of Mrs. Whitelamb and her infant child. She died in childbirth, at the end of October, 1734.
This was a terrible stroke to the young husband. For a season, he was inconsolable, and, to divert him from his trouble, his father-in-law brought him to the Epworth Rectory. This was just about the time when Oglethorpe returned from Georgia, whither he had gone with his first company of motley emigrants. Samuel Wesley, now within six months of his decease, took an intense interest in the Georgian colony, and declared that, if he had been ten years younger, he would gladly have devoted the remainder of his life and labours to the emigrants, and in acquiring the language of the Indians among whom they had to live. Among otherswho had gone to Georgia with Oglethorpe, and had returned with him, was John Lyndal, one of Samuel Wesley’s parishioners, of whom the venerable Rector earnestly inquired whether the ministers who had migrated to the infant colony understood the Indian language, and could preach without interpreters. All this tended to turn poor Whitelamb’s thoughts to Georgia; and, five weeks after Mrs. Whitelamb’s death, the Rector of Epworth wrote to General Oglethorpe as follows:—
“Epworth,December 7, 1734.“Dear Sir,—I cannot express how much I am obliged by your last kind and instructive letter concerning the affairs of Georgia. I could not read it without sighing, when I reflected on my own age and infirmities, which made such an expedition utterly impracticable for me. Yet, my mind worked hard about it; and it is not impossible but Providence may have directed me to such an expedient as may prove more serviceable to your colony than I should ever have been.”
“Epworth,December 7, 1734.
“Dear Sir,—I cannot express how much I am obliged by your last kind and instructive letter concerning the affairs of Georgia. I could not read it without sighing, when I reflected on my own age and infirmities, which made such an expedition utterly impracticable for me. Yet, my mind worked hard about it; and it is not impossible but Providence may have directed me to such an expedient as may prove more serviceable to your colony than I should ever have been.”
Samuel Wesley then proceeds to give an account of the life of Whitelamb, and continues:—
“I consented to his marrying one of my daughters, there having been a long and intimate friendship between them. But neither he nor I were so happy as to have them live long together; for she died in childbed of her first child. He was so inconsolable at her loss, that I was afraid he would soon have followed her; to prevent which, I desired his company here at my own house, that he might have some amusement and business, by assisting me in my cure during my illness.“It was then, sir, I received the favour of yours, and let him see it for diversion; more especially, because John Lyndal and he had been fellow-parishioners and schoolfellows at Wroot, and had no little kindness one for the other. I made no great reflection on the thing at first; but, soon after, I found he had thought often upon it; was very desirous to go to Georgia himself; and wrote the enclosed letter to me on the subject. As I knew not of any person more proper for such an undertaking, I thought the least I could do was to send the letter to your honour, who would be so very proper a judge of the affair; and, if you approve, I shall not be wanting in my addresses to my Lord Bishop of London, or any other, to forward the matter as far as possible.“As for his character, I shall take it upon myself to say, he is a good scholar, a sound Christian, and a good liver. He has a very happy memory, especially for languages, and a judgment and intelligence not inferior. My eldest son, at Tiverton, has some knowledge of him; my two others, his tutor at Lincoln, and my third, of Christ Church, have been long and intimately acquainted with him; and, I doubt not, they will give him, at least, as just a character as I have done.“And here I shall drop the matter till I have the honour of hearing again from you, ever remaining your honour’s most sincere and most obliged friend and servant,“Samuel Wesley.”
“I consented to his marrying one of my daughters, there having been a long and intimate friendship between them. But neither he nor I were so happy as to have them live long together; for she died in childbed of her first child. He was so inconsolable at her loss, that I was afraid he would soon have followed her; to prevent which, I desired his company here at my own house, that he might have some amusement and business, by assisting me in my cure during my illness.
“It was then, sir, I received the favour of yours, and let him see it for diversion; more especially, because John Lyndal and he had been fellow-parishioners and schoolfellows at Wroot, and had no little kindness one for the other. I made no great reflection on the thing at first; but, soon after, I found he had thought often upon it; was very desirous to go to Georgia himself; and wrote the enclosed letter to me on the subject. As I knew not of any person more proper for such an undertaking, I thought the least I could do was to send the letter to your honour, who would be so very proper a judge of the affair; and, if you approve, I shall not be wanting in my addresses to my Lord Bishop of London, or any other, to forward the matter as far as possible.
“As for his character, I shall take it upon myself to say, he is a good scholar, a sound Christian, and a good liver. He has a very happy memory, especially for languages, and a judgment and intelligence not inferior. My eldest son, at Tiverton, has some knowledge of him; my two others, his tutor at Lincoln, and my third, of Christ Church, have been long and intimately acquainted with him; and, I doubt not, they will give him, at least, as just a character as I have done.
“And here I shall drop the matter till I have the honour of hearing again from you, ever remaining your honour’s most sincere and most obliged friend and servant,
“Samuel Wesley.”
Samuel Wesley died within five months after the date of this application to Oglethorpe; his son-in-law, John Whitelamb, for some unknown reason, did not go to Georgia; but his sons John and Charles set sail for the recently founded colony on October 14, 1735.
Did Whitelamb miss the way of Providence in not becoming a Georgian missionary? Perhaps he did. At all events, the remaining thirty-four years of his life seem to have been of comparatively small importance to his fellow-men. While the two Wesleys, his brothers-in-law, and Whitefield, were preaching everywhere, and, with Christian heroism, were braving the most infernal and brutish persecutions; while Clayton, in Manchester, was living the active life of a Church of England Ritualist, and Ingham, in Yorkshire, was performing the part of a useful evangelist; while Gambold was restraining Moravian follies, and Broughton was doing his utmost to disperse Bibles, and religious books and tracts;—poor, bereaved Whitelamb seems to have sunk down into a disconsolate and nearly useless widowerhood, and to have spent,—wasted, we had almost said,—his dreary life among the unappreciative dolts, so graphically described by his deceased wife’s sister—Mehetabel. It is true, he had the care of about three hundred souls; but, with his natural ability and collegiate education, he might, in addition to fulfilling his parochial duties, have rendered other service to the Church of Christ, and to mankind at large. At all events, his venerable patron did not sleep away his probationary being as his son-in-law, John Whitelamb, did.
It is a significant fact, that, though Whitelamb lived at Wroot nearly forty years after Wesley began his itinerant career, and though the visits of the latter, to Epworth and the neighbourhood, were numerous, he never, excepting once, and that during his first evangelistic tour to the north of England, came to Wroot. He writes:—
“1742, Sunday, June 13. At seven I preached at Haxey, on, ‘What must I do to be saved?’ Thence I went to Wroot, of which, as well asEpworth, my father was rector for several years. Mr. Whitelamb offering me the church, I preached, in the morning, on, ‘Ask, and it shall be given you;’ in the afternoon, on the difference between the righteousness of the law and the righteousness of faith. But the church could not contain the people, many of whom came from far; and, I trust, not in vain. At six, I preached in Epworth churchyard to a vast multitude gathered together from all parts, on the beginning of our Lord’s Sermon on the Mount. I continued among them for near three hours, and yet we scarce knew how to part.”
“1742, Sunday, June 13. At seven I preached at Haxey, on, ‘What must I do to be saved?’ Thence I went to Wroot, of which, as well asEpworth, my father was rector for several years. Mr. Whitelamb offering me the church, I preached, in the morning, on, ‘Ask, and it shall be given you;’ in the afternoon, on the difference between the righteousness of the law and the righteousness of faith. But the church could not contain the people, many of whom came from far; and, I trust, not in vain. At six, I preached in Epworth churchyard to a vast multitude gathered together from all parts, on the beginning of our Lord’s Sermon on the Mount. I continued among them for near three hours, and yet we scarce knew how to part.”
It ought to be said, that, Wesley had been at Epworth and in the neighbourhood for the last eight days. He had preached from his father’s tombstone, from, “The kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost;” and again, from, “By grace are ye saved through faith;” and a third time from, “Unto him that worketh not, but believeth on Him that justifieth the ungodly, his faith is counted to him for righteousness;” and a fourth, either from the tombstone or in the street, on Friday, the 11th of June, on, “Ezekiel’s vision of the resurrection of the dry bones;” and a fifth, on the day before he went to Wroot, from the same subject as he took at the afternoon service in Whitelamb’s church. His visit had occasioned immense excitement. During the sermon, on Friday, “lamentation and great mourning were heard; God bowing the hearts of the people, so that, on every side, as with one accord, they lifted up their voice and wept aloud;” and, on Saturday, he writes:—
“While I was speaking several dropped down as dead; and such a cry was heard of sinners groaning for the righteousness of faith as almost drowned my voice. But many of these soon lifted up their heads with joy, and broke out into thanksgiving, being assured that they now had the desire of their soul—the forgiveness of their sins.”
“While I was speaking several dropped down as dead; and such a cry was heard of sinners groaning for the righteousness of faith as almost drowned my voice. But many of these soon lifted up their heads with joy, and broke out into thanksgiving, being assured that they now had the desire of their soul—the forgiveness of their sins.”
Whitelamb was present at one, at least, of these Epworth services; and, like others, was deeply impressed with the preacher’s doctrines; but, strangely enough, seems not to have spoken to him. Two days afterwards, however, he wrote to Wesley, and this, probably, occasioned the visit to Wroot just mentioned. His letter was as follows:—
“June 11, 1742.“Dear Brother,—I saw you at Epworth, on Tuesday evening. Fain would I have spoken to you, but that I am quite at a loss how toaddress or behave. Your way of thinking is so extraordinary,[286]that, your presence creates an awe, as if you were an inhabitant of another world. God grant you and your followers may always have entire liberty of conscience! Will you not allow others the same? Indeed, I cannot think as you do, any more than I can help honouring and loving you.“Dear sir, will you credit me? I retain the highest veneration for you. The sight of you moves me strangely. My heart overflows with gratitude. I feel, in a higher degree, all that tenderness and yearning of bowels with which I am affected towards every branch of Mr. Wesley’s family. I cannot refrain from tears when I reflect, ‘This is the man, who, at Oxford, was more than a father to me. This is he whom I have there heard expound, or dispute publicly, or preach at St. Mary’s, with such applause. And Oh that I should ever add, whom I have lately heard preach at Epworth!’[287]“I am quite forgot. None of the family ever honours me with line! Have I been ungrateful? I appeal to sister Patty; I appeal to Mr. Ellison,[288]whether I have or no. I have been passionate, fickle, a fool, but I hope I shall never beungrateful.“Dear sir, is it in my power to serve or oblige you in any way? Glad I should be, that, you would make use of me. God open all our eyes, and lead us into truth, whatever it be.“John Whitelamb.”[289]
“June 11, 1742.
“Dear Brother,—I saw you at Epworth, on Tuesday evening. Fain would I have spoken to you, but that I am quite at a loss how toaddress or behave. Your way of thinking is so extraordinary,[286]that, your presence creates an awe, as if you were an inhabitant of another world. God grant you and your followers may always have entire liberty of conscience! Will you not allow others the same? Indeed, I cannot think as you do, any more than I can help honouring and loving you.
“Dear sir, will you credit me? I retain the highest veneration for you. The sight of you moves me strangely. My heart overflows with gratitude. I feel, in a higher degree, all that tenderness and yearning of bowels with which I am affected towards every branch of Mr. Wesley’s family. I cannot refrain from tears when I reflect, ‘This is the man, who, at Oxford, was more than a father to me. This is he whom I have there heard expound, or dispute publicly, or preach at St. Mary’s, with such applause. And Oh that I should ever add, whom I have lately heard preach at Epworth!’[287]
“I am quite forgot. None of the family ever honours me with line! Have I been ungrateful? I appeal to sister Patty; I appeal to Mr. Ellison,[288]whether I have or no. I have been passionate, fickle, a fool, but I hope I shall never beungrateful.
“Dear sir, is it in my power to serve or oblige you in any way? Glad I should be, that, you would make use of me. God open all our eyes, and lead us into truth, whatever it be.
“John Whitelamb.”[289]
This is a curious letter. It is evident, that, there was, at least, a partial estrangement between Whitelamb and the Wesley family. Correspondence had ceased; and, even when Wesley visited Epworth, and Whitelamb was one of his hearers, they parted without speaking. Why was this? Whitelamb did not believe in Wesley’s doctrines; but that is hardly sufficient to account for such a fact. Perhaps the reason may be found in Whitelamb’s own confession, that, he had “been passionate, fickle, and a fool,” though it is impossible to tell to what such words referred. In the melancholy state of mind in which he obviously was, the epithets might be a severer condemnation of himself than his spirit and behaviour had merited. Be that as it may, though Whitelamb lived fortwenty-seven years after this, and though, with undeniable sincerity, he professes great gratitude for the past kindness of the Wesley family, and ardent and affectionate admiration of Wesley himself, this was the winding up of their friendly intercourse. Wesley says, with what correctness we know not, that, at “this time, and for some years afterwards,” Whitelamb “did not believe the Christian Revelation;” but whether Wesley meant, that, Whitelamb was a disbeliever in the Bible as a whole, or only in those doctrines of the Bible which Wesley and his friends were daily preaching, it is impossible to say. If he meant the former, we incline to think there must have been some mistake; for, unless Whitelamb were the most arrant knave, he must, in such a case, have relinquished his high office of the Christian ministry. If Wesley meant the latter, his words are too strong, and it was an injustice to Whitelamb’s character and memory to insert them in theArminian Magazine.
Wesley’s and Whitelamb’s intercourse, at Wroot, seems to have been friendly and pleasant; but allowing the Arch-Methodist to preach in the humble pulpit of the little church gave great offence, and perhaps this wasoneof the reasons why Wesley ceased to visit him. The following letter, written within three months after Wesley’s visit, is full of interest, and furnishes additional evidence, that, the young widower had been guilty of serious follies, and, as a consequence, had been eschewed by the Wesley family. It was addressed to Wesley’s brother Charles.
Wroot,September 2, 1742.“Dear Brother,—I must make bold to give you that title. I was informed, that, you have entertained so hard an opinion of me as scarcely to hear me named with patience. This made me fear, the sight of me would not be agreeable. However, I have ventured to write, lest I should confirm that opinion by a behaviour that seems to show neglect and ingratitude.“It is probably not in my power to alter your sentiments of me; but there is a day, which you and I expect, when it will appear, that, J. Whitelamb was never either ungrateful, or vicious; though, by the heat of youthful blood, and the want of experience of the world, he has been betrayed into very great follies.“I had the happiness and honour (for I account it both) of seeing and conversing with my brother John, when he was last over. He behaved tome truly like himself. I found in him, what I have always experienced heretofore, the gentleman, the friend, the brother, the Christian.“Dear sir, command me in anything, whereby I can show my regard to you, or the family; provided conscience be not concerned. Alas! that I should be forced to distinguish Mr. Wesley, from the preacher! My brother John demanded[290]my pulpit. By the authority of a tutor, and one to whom I have so great obligations, he has the disposal of whatever is mine. However, I find, by the outcry it caused, that it gives very great offence. I know not what measures may be taken against me, this triennial visitation; nor am I so solicitous about it, as I am uneasy that the interest of religion and the public peace should, in the least, suffer by my means.“For, to be frank, I cannot but look upon your doctrines as of ill consequence. Consequence, I say; for, take them nakedly in themselves, and nothing seems more innocent, nay, good and holy. Suppose we grant, that, in you and the rest of the leaders, who are men of sense and discernment, what is called the seal and testimony of the Spirit, is something real; yet, I have great reason to think, that, in the generality of your followers, it is merely the effect of a heated fancy.“So much for dispute; and I beg you will forgive me it. Oh that we could so have met, as that there should have been no contention, but in loving one another!“I promised my tutor to write to him. Since then, I have had a dangerous illness. I am scarce well recovered; and, besides, it has left behind such a drowsy disposition, as I have not yet had resolution to conquer. I hope to fulfil my promise shortly. I have endeavoured to lay myself quite open to truth; and this (with shame I ought to say it) has cost me some pains. My dear mother Wesley, and poor sister Kezzy are gone.[291]God of the spirits of all flesh, grant us all to meet in a happy eternity!“Dear brother, are you in earnest in what you teach? I cannot persuade any of my friends that you are. If you be, give me your prayers. If not, do not, as you have formerly done, ridicule me for being too religious. You little thought, when you laughed at me, for being shocked at your gay discourse, that you yourself should come to maintain the very notions which I had then.“I am, your obliged and most affectionate brother,“John Whitelamb.”[292]
Wroot,September 2, 1742.
“Dear Brother,—I must make bold to give you that title. I was informed, that, you have entertained so hard an opinion of me as scarcely to hear me named with patience. This made me fear, the sight of me would not be agreeable. However, I have ventured to write, lest I should confirm that opinion by a behaviour that seems to show neglect and ingratitude.
“It is probably not in my power to alter your sentiments of me; but there is a day, which you and I expect, when it will appear, that, J. Whitelamb was never either ungrateful, or vicious; though, by the heat of youthful blood, and the want of experience of the world, he has been betrayed into very great follies.
“I had the happiness and honour (for I account it both) of seeing and conversing with my brother John, when he was last over. He behaved tome truly like himself. I found in him, what I have always experienced heretofore, the gentleman, the friend, the brother, the Christian.
“Dear sir, command me in anything, whereby I can show my regard to you, or the family; provided conscience be not concerned. Alas! that I should be forced to distinguish Mr. Wesley, from the preacher! My brother John demanded[290]my pulpit. By the authority of a tutor, and one to whom I have so great obligations, he has the disposal of whatever is mine. However, I find, by the outcry it caused, that it gives very great offence. I know not what measures may be taken against me, this triennial visitation; nor am I so solicitous about it, as I am uneasy that the interest of religion and the public peace should, in the least, suffer by my means.
“For, to be frank, I cannot but look upon your doctrines as of ill consequence. Consequence, I say; for, take them nakedly in themselves, and nothing seems more innocent, nay, good and holy. Suppose we grant, that, in you and the rest of the leaders, who are men of sense and discernment, what is called the seal and testimony of the Spirit, is something real; yet, I have great reason to think, that, in the generality of your followers, it is merely the effect of a heated fancy.
“So much for dispute; and I beg you will forgive me it. Oh that we could so have met, as that there should have been no contention, but in loving one another!
“I promised my tutor to write to him. Since then, I have had a dangerous illness. I am scarce well recovered; and, besides, it has left behind such a drowsy disposition, as I have not yet had resolution to conquer. I hope to fulfil my promise shortly. I have endeavoured to lay myself quite open to truth; and this (with shame I ought to say it) has cost me some pains. My dear mother Wesley, and poor sister Kezzy are gone.[291]God of the spirits of all flesh, grant us all to meet in a happy eternity!
“Dear brother, are you in earnest in what you teach? I cannot persuade any of my friends that you are. If you be, give me your prayers. If not, do not, as you have formerly done, ridicule me for being too religious. You little thought, when you laughed at me, for being shocked at your gay discourse, that you yourself should come to maintain the very notions which I had then.
“I am, your obliged and most affectionate brother,
“John Whitelamb.”[292]
The last sentence of this letter is significant. John Whitelamb was religious before Charles Wesley was. When Charles was elected to Christ Church, in 1726, he was a sprightly,rollicking young man, with more genius than grace. In 1728, or 1729, “he began to attend the weekly sacrament, and induced two or three other students to attend with him;” and this was really the beginning of the Methodist movement. It is a curious fact, that, this was the very time when Whitelamb went to Oxford. Was John Whitelamb, a young man of twenty-one, fresh from the religious atmosphere of the Epworth rectory, the means of reforming the sprightly Charles Wesley; and, in that indirect way, the means of Methodism being started? The question has never before been put; and it is one which, perhaps, cannot, with certainty, be answered.
Of the last twenty-seven years of Whitelamb’s life we know nothing. More than a quarter of a century ago, an aged female, at Wroot, had a distinct recollection of him, and described him “as a person of retiring habits, and fond of solitude.” She was present when he was suddenly seized, while on his way to perform divine service at the church, with the illness which shortly terminated in his death; and spoke of his funeral as having been attended by a considerable number of clergymen, who thus paid their last tribute of respect to a departed friend.[293]
Whitelamb died in the month of July, 1769; and, three months afterwards, Wesley wrote to Mrs. Woodhouse, of Epworth, as follows:—
“1769, October 4. How long is it since Mr. Whitelamb died? What disease did he die of? Did he lie ill for any time? Do you know any circumstances preceding or attending his death? Oh, why did he not die forty years ago, while he knew in whom he believed? Unsearchable are the counsels of God, and His ways past finding out.“John Wesley.”[294]
“1769, October 4. How long is it since Mr. Whitelamb died? What disease did he die of? Did he lie ill for any time? Do you know any circumstances preceding or attending his death? Oh, why did he not die forty years ago, while he knew in whom he believed? Unsearchable are the counsels of God, and His ways past finding out.
“John Wesley.”[294]
Wesley evidently knew nothing of the circumstances of Whitelamb’s death; and his contrast in reference to the religious state of the deceased rector of Wroot “forty years ago” appears to be hardly generous. “Forty years ago” Methodism was just beginning; and it was not untilnine years afterwards, that, Wesley himself attained the knowledge of being saved, not by good works, but, by faith in Christ.
In Wroot churchyard, a small stone, about two feet long and one foot broad, bears the following inscription:—
“In memory of John Whitelamb, Rector of this Parish thirty-five years. Buried 29th of July, 1769, aged 62 years. Worthy of imitation. This at the cost of Francis Wood, Esq., 1772.”
“In memory of John Whitelamb, Rector of this Parish thirty-five years. Buried 29th of July, 1769, aged 62 years. Worthy of imitation. This at the cost of Francis Wood, Esq., 1772.”
It is far from pleasant to conclude a book in darkness and in pollution; but, in the present case, it cannot be avoided. In most flocks, there is, at least, one objectionable sheep; and few are the brotherhoods without offenders. Among the patriarchs, Reuben, by sin, forfeited the rights of primogeniture and the priesthood; and, among the apostles, Judas Iscariot was an infamous betrayer. History not only supplies examples, but hoists beacons. The former are useful, and the latter not unneeded. The story of the Oxford Methodists cannot be fully told without a reference to the sin and shame of Westley Hall. The subject is a nauseous one; but, it may help to enforce the apostolic admonition, founded upon the same kind of historic facts,—“Wherefore, let him that thinketh he standeth take heed lest he fall.”
Of the origin of Westley Hall and his early life, we are ignorant.
At Lincoln College, Oxford, he was one of Wesley’s pupils, and was a man of agreeable person, pleasing manners, and good property. The time of his joining the Methodist brotherhood is not known; but Susanna Wesley, writing to her son John, on October 25, 1732, observes:—
“I heartily join with your small Society in all their pious and charitable actions, which are intended for God’s glory; and am glad to hear that Mr. Clayton and Mr. Hall have met with desired success. You do well to wait on the Bishop; though, if he be a good man, I cannot think it in the power of any one to prejudice him against you. Your arguments against horse-races do certainly conclude against masquerades, balls, plays, operas, and all such light and vain diversions, which, whetherthe gay people of the world will own it or no, do strongly confirm and strengthen the lust of the flesh, the lust of the eye, and the pride of life; all of which we must renounce, or renounce our God and hope of eternal salvation. I will not say, it is impossible for a person to have any sense of religion, who frequents those vile assemblies; but I never, throughout the course of my long life, knew so much as one serious Christian that did; nor can I see how a lover of God can have any relish for such vain amusements.”[295]
“I heartily join with your small Society in all their pious and charitable actions, which are intended for God’s glory; and am glad to hear that Mr. Clayton and Mr. Hall have met with desired success. You do well to wait on the Bishop; though, if he be a good man, I cannot think it in the power of any one to prejudice him against you. Your arguments against horse-races do certainly conclude against masquerades, balls, plays, operas, and all such light and vain diversions, which, whetherthe gay people of the world will own it or no, do strongly confirm and strengthen the lust of the flesh, the lust of the eye, and the pride of life; all of which we must renounce, or renounce our God and hope of eternal salvation. I will not say, it is impossible for a person to have any sense of religion, who frequents those vile assemblies; but I never, throughout the course of my long life, knew so much as one serious Christian that did; nor can I see how a lover of God can have any relish for such vain amusements.”[295]
Hall seems to have been ordained as early as the year 1734. Hence, in another letter, dated March 30, 1734, Wesley’s mother, after referring to the religious practices of the Oxford Methodists and other matters, says,—
“I cannot think Mr. Hall does well in refusing an opportunity of doing so much service to religion, as he certainly might do, if he accepted the living he is about to refuse. Surely, there never was more need of orthodox, sober divines in our Lord’s vineyard, than there is now; and why a man of his extraordinary piety, and love to souls, should decline the service in this critical juncture, I cannot conceive. But this is none of my business.”[296]
“I cannot think Mr. Hall does well in refusing an opportunity of doing so much service to religion, as he certainly might do, if he accepted the living he is about to refuse. Surely, there never was more need of orthodox, sober divines in our Lord’s vineyard, than there is now; and why a man of his extraordinary piety, and love to souls, should decline the service in this critical juncture, I cannot conceive. But this is none of my business.”[296]
These extracts furnish the reader with a glimpse of Hall at Oxford. Wesley himself testifies that, while at the University, Hall “was holy and unblamable in all manner of conversation.” In what his “extraordinarypiety” consisted, we are not informed; but it is a curious fact, that, he, of all men, made ostentatious professions of his having the gift mentioned by the Divine Redeemer (Matt. xix. 10-12).[297]This reads oddly in connection with the following extract from one of Wesley’s letters:—
“1784, August 31. Many years ago, Mr. Hall, then strong in faith, believed God called him to marry my youngest sister. He told her so. She fully believed him, and none could convince one or the other to the contrary. I talked with her about it; but she had ‘so often made it matter of prayer, that, she could not be deceived.’ In a week, he dropped her, courted her elder sister, and, as soon as was convenient, married her.”[298]
“1784, August 31. Many years ago, Mr. Hall, then strong in faith, believed God called him to marry my youngest sister. He told her so. She fully believed him, and none could convince one or the other to the contrary. I talked with her about it; but she had ‘so often made it matter of prayer, that, she could not be deceived.’ In a week, he dropped her, courted her elder sister, and, as soon as was convenient, married her.”[298]
What is the history of this strange transaction? Martha Wesley was born in 1707; Kezziah, her sister, in 1710.About the year 1734, Westley Hall met Martha at her uncle’s house in London, proposed to marry her, and, without the knowledge of her parents, or her brothers, was accepted. He then accompanied John and Charles to Epworth, and there saw Kezziah, grew enamoured of her, courted, and obtained her consent, and that of the family in general, to marry him; all of them being ignorant of his pre-engagement with Martha. Returning to London, Hall renewed his addresses to “poor Patty,” who was completely unconscious of what had transpired at Epworth. She wrote to her mother, stating, that for some time past, she had been betrothed to Hall. Kezziah, on learning this, renounced all claim to him. The mother wrote to Martha, assuring her, “that, if she obtained the consent of her uncle, there was no obstacle” to the marriage. The uncle raised no objection; gave Martha a dowry of £500; and the wedding was completed.
Such, in outline, is the account given by Dr. Adam Clarke. It is not without difficulties. Knowing all the facts, Mrs. Wesley’s approbation is unaccountable, except on the ground, that, now and for years afterwards, she held a high opinion of Hall’s piety and character. Charles Wesley, at the time, was excessively indignant, and wrote to Martha a poetical epistle full of terrible invective; and yet, soon afterwards, when the Wesleys were about to embark for Georgia, it was arranged that Hall should attend them, indicating, that, some sort of a reconciliation had taken place between Charles and Hall. The following are selections from Charles’s poem:—
“When he, who long in virtue’s paths had trod,Deaf to the voice of conscience and of God,Drops the fair mask, proves traitor to his vow,And thou the temptress, and the tempted thou,—Prepare thee then to meet the infernal war,And dare beyond what woman knows to dare;Guard each avenue to thy fluttering heart,...“Trembling, I hear his horrid vows renewed,I see him come, byDelia’sgroans pursued.Poor injured Delia! all her groans are vain;Or he denies, or, listening, mocks her pain.What, though her eyes with ceaseless tears o’erflow,Her bosom heave with agonizing woe;What, though the horror of his falsehood nearTear up her faith, and plunge her in despair;Yet can he think (so blind to heaven’s decree,And the sure fate of cursed apostasy),Soon as he tells the secret of his breast,And puts the angel off—and stands confessed,When love, and grief, and shame, and anguish meet,To make his crimes andDelia’swrongs complete,That, then the injured maid will cease to grieve,Behold him in a sister’s arms, and live!Mistaken wretch—by thy unkindness hurledFrom ease, from love, from thee, and from the world;Soon must she land on that immortal shore,Where falsehood never can torment her more:There all her sufferings and her sorrows cease,Nor saints turn devils there to vex her peace!”
“When he, who long in virtue’s paths had trod,Deaf to the voice of conscience and of God,Drops the fair mask, proves traitor to his vow,And thou the temptress, and the tempted thou,—Prepare thee then to meet the infernal war,And dare beyond what woman knows to dare;Guard each avenue to thy fluttering heart,...“Trembling, I hear his horrid vows renewed,I see him come, byDelia’sgroans pursued.Poor injured Delia! all her groans are vain;Or he denies, or, listening, mocks her pain.What, though her eyes with ceaseless tears o’erflow,Her bosom heave with agonizing woe;What, though the horror of his falsehood nearTear up her faith, and plunge her in despair;Yet can he think (so blind to heaven’s decree,And the sure fate of cursed apostasy),Soon as he tells the secret of his breast,And puts the angel off—and stands confessed,When love, and grief, and shame, and anguish meet,To make his crimes andDelia’swrongs complete,That, then the injured maid will cease to grieve,Behold him in a sister’s arms, and live!Mistaken wretch—by thy unkindness hurledFrom ease, from love, from thee, and from the world;Soon must she land on that immortal shore,Where falsehood never can torment her more:There all her sufferings and her sorrows cease,Nor saints turn devils there to vex her peace!”
“When he, who long in virtue’s paths had trod,Deaf to the voice of conscience and of God,Drops the fair mask, proves traitor to his vow,And thou the temptress, and the tempted thou,—Prepare thee then to meet the infernal war,And dare beyond what woman knows to dare;Guard each avenue to thy fluttering heart,...
“When he, who long in virtue’s paths had trod,
Deaf to the voice of conscience and of God,
Drops the fair mask, proves traitor to his vow,
And thou the temptress, and the tempted thou,—
Prepare thee then to meet the infernal war,
And dare beyond what woman knows to dare;
Guard each avenue to thy fluttering heart,
...
“Trembling, I hear his horrid vows renewed,I see him come, byDelia’sgroans pursued.Poor injured Delia! all her groans are vain;Or he denies, or, listening, mocks her pain.What, though her eyes with ceaseless tears o’erflow,Her bosom heave with agonizing woe;What, though the horror of his falsehood nearTear up her faith, and plunge her in despair;Yet can he think (so blind to heaven’s decree,And the sure fate of cursed apostasy),Soon as he tells the secret of his breast,And puts the angel off—and stands confessed,When love, and grief, and shame, and anguish meet,To make his crimes andDelia’swrongs complete,That, then the injured maid will cease to grieve,Behold him in a sister’s arms, and live!Mistaken wretch—by thy unkindness hurledFrom ease, from love, from thee, and from the world;Soon must she land on that immortal shore,Where falsehood never can torment her more:There all her sufferings and her sorrows cease,Nor saints turn devils there to vex her peace!”
“Trembling, I hear his horrid vows renewed,
I see him come, byDelia’sgroans pursued.
Poor injured Delia! all her groans are vain;
Or he denies, or, listening, mocks her pain.
What, though her eyes with ceaseless tears o’erflow,
Her bosom heave with agonizing woe;
What, though the horror of his falsehood near
Tear up her faith, and plunge her in despair;
Yet can he think (so blind to heaven’s decree,
And the sure fate of cursed apostasy),
Soon as he tells the secret of his breast,
And puts the angel off—and stands confessed,
When love, and grief, and shame, and anguish meet,
To make his crimes andDelia’swrongs complete,
That, then the injured maid will cease to grieve,
Behold him in a sister’s arms, and live!
Mistaken wretch—by thy unkindness hurled
From ease, from love, from thee, and from the world;
Soon must she land on that immortal shore,
Where falsehood never can torment her more:
There all her sufferings and her sorrows cease,
Nor saints turn devils there to vex her peace!”
Poor jilted Kezziah took the matter more calmly. In a letter to her brother John, dated June 16, 1734, not long before Martha’s marriage, she observed,—
“I intended not to write till I could give you an account of Mr. Hall’s affair; but it is needless, because, I believe, he won’t do anything without your approbation. I am entirely of your opinion, that, we ought to ‘endeavour after perfect resignation’; and I have learned to practise this duty in one particular, which, I think, is of the greatest importance in life, namely, marriage. I am as indifferent as it is lawful for any person to be, whether I ever change my state or not; because, I think a single life is the more excellent way; and there are also several reasons why I rather desire to continue as I am. One is, because, I desire to be entirely disengaged from the world; but the chief is, I am so well apprized of the great duty a wife owes to her husband, that, I think it is almost impossible she should ever discharge it as she ought. But I can scarce say, I have the liberty of choosing; for my relations are continually soliciting me to marry. I shall endeavour to be as resigned and cheerful as possible to whatever God is pleased to ordain for me.”
“I intended not to write till I could give you an account of Mr. Hall’s affair; but it is needless, because, I believe, he won’t do anything without your approbation. I am entirely of your opinion, that, we ought to ‘endeavour after perfect resignation’; and I have learned to practise this duty in one particular, which, I think, is of the greatest importance in life, namely, marriage. I am as indifferent as it is lawful for any person to be, whether I ever change my state or not; because, I think a single life is the more excellent way; and there are also several reasons why I rather desire to continue as I am. One is, because, I desire to be entirely disengaged from the world; but the chief is, I am so well apprized of the great duty a wife owes to her husband, that, I think it is almost impossible she should ever discharge it as she ought. But I can scarce say, I have the liberty of choosing; for my relations are continually soliciting me to marry. I shall endeavour to be as resigned and cheerful as possible to whatever God is pleased to ordain for me.”
Comment on the above facts would not be difficult; but the reader must form his own opinion on all the parties concerned in this mournful business. We only add a copy of verses printed in theGentleman’s Magazine, for September, 1735, p. 551,—verses portraying a nuptial life, the very opposite of that which awaited the unfortunately wedded couple.
“ON THE MARRIAGE OF MR. WESTLEY HALLTO MISS PATTY WESLEY.“Hymen, light thy purest flame,Every sacred rite prepare;Never to thy altar cameA more pious, faithful pair.“Thee, dispensing mighty pleasure,Rashly sensual minds invoke;Only those partake thy treasurePaired in Virtue’s easy yoke.“Such areHallandWesleyjoining,Kindred souls with plighting hands,Each to each entire resigning,One becomeby nuptial bands.“Happy union, which destroysHalf the ills of life below;But the current of our joysMakes with double vigour flow.“Sympathising friends abateThe severer strokes of fate;Happy hours still happier proveWhen they smile on those we love.“Joys to vulgar minds unknownShall their daily converse crown;Easy slumbers, pure delights,Bless their ever peaceful nights.“Oh Lucina, sacred power,Here employ thy grateful care;Smiling on the genial hour,Give an offspring wise and fair!“That, when the zealous sire shall charm no moreTh’ attentive audience with his sacred lore,Those lips in silence closed, whose heavenly skillCould raptures with persuasive words instil;Asonmay in the important work engage,And with his precepts mend the future age:That, when the accomplished mother, snatched by fate,No more shall grace the matrimonial state;No more exhibit, in her virtuous life,The bright exemplar of a perfect wife;Adaughter, blest with each maternal grace,May shine the pattern of the female race!”
“ON THE MARRIAGE OF MR. WESTLEY HALLTO MISS PATTY WESLEY.“Hymen, light thy purest flame,Every sacred rite prepare;Never to thy altar cameA more pious, faithful pair.“Thee, dispensing mighty pleasure,Rashly sensual minds invoke;Only those partake thy treasurePaired in Virtue’s easy yoke.“Such areHallandWesleyjoining,Kindred souls with plighting hands,Each to each entire resigning,One becomeby nuptial bands.“Happy union, which destroysHalf the ills of life below;But the current of our joysMakes with double vigour flow.“Sympathising friends abateThe severer strokes of fate;Happy hours still happier proveWhen they smile on those we love.“Joys to vulgar minds unknownShall their daily converse crown;Easy slumbers, pure delights,Bless their ever peaceful nights.“Oh Lucina, sacred power,Here employ thy grateful care;Smiling on the genial hour,Give an offspring wise and fair!“That, when the zealous sire shall charm no moreTh’ attentive audience with his sacred lore,Those lips in silence closed, whose heavenly skillCould raptures with persuasive words instil;Asonmay in the important work engage,And with his precepts mend the future age:That, when the accomplished mother, snatched by fate,No more shall grace the matrimonial state;No more exhibit, in her virtuous life,The bright exemplar of a perfect wife;Adaughter, blest with each maternal grace,May shine the pattern of the female race!”
“ON THE MARRIAGE OF MR. WESTLEY HALLTO MISS PATTY WESLEY.
“ON THE MARRIAGE OF MR. WESTLEY HALLTO MISS PATTY WESLEY.
“Hymen, light thy purest flame,Every sacred rite prepare;Never to thy altar cameA more pious, faithful pair.
“Hymen, light thy purest flame,
Every sacred rite prepare;
Never to thy altar came
A more pious, faithful pair.
“Thee, dispensing mighty pleasure,Rashly sensual minds invoke;Only those partake thy treasurePaired in Virtue’s easy yoke.
“Thee, dispensing mighty pleasure,
Rashly sensual minds invoke;
Only those partake thy treasure
Paired in Virtue’s easy yoke.
“Such areHallandWesleyjoining,Kindred souls with plighting hands,Each to each entire resigning,One becomeby nuptial bands.
“Such areHallandWesleyjoining,
Kindred souls with plighting hands,
Each to each entire resigning,
One becomeby nuptial bands.
“Happy union, which destroysHalf the ills of life below;But the current of our joysMakes with double vigour flow.
“Happy union, which destroys
Half the ills of life below;
But the current of our joys
Makes with double vigour flow.
“Sympathising friends abateThe severer strokes of fate;Happy hours still happier proveWhen they smile on those we love.
“Sympathising friends abate
The severer strokes of fate;
Happy hours still happier prove
When they smile on those we love.
“Joys to vulgar minds unknownShall their daily converse crown;Easy slumbers, pure delights,Bless their ever peaceful nights.
“Joys to vulgar minds unknown
Shall their daily converse crown;
Easy slumbers, pure delights,
Bless their ever peaceful nights.
“Oh Lucina, sacred power,Here employ thy grateful care;Smiling on the genial hour,Give an offspring wise and fair!
“Oh Lucina, sacred power,
Here employ thy grateful care;
Smiling on the genial hour,
Give an offspring wise and fair!
“That, when the zealous sire shall charm no moreTh’ attentive audience with his sacred lore,Those lips in silence closed, whose heavenly skillCould raptures with persuasive words instil;Asonmay in the important work engage,And with his precepts mend the future age:That, when the accomplished mother, snatched by fate,No more shall grace the matrimonial state;No more exhibit, in her virtuous life,The bright exemplar of a perfect wife;Adaughter, blest with each maternal grace,May shine the pattern of the female race!”
“That, when the zealous sire shall charm no more
Th’ attentive audience with his sacred lore,
Those lips in silence closed, whose heavenly skill
Could raptures with persuasive words instil;
Asonmay in the important work engage,
And with his precepts mend the future age:
That, when the accomplished mother, snatched by fate,
No more shall grace the matrimonial state;
No more exhibit, in her virtuous life,
The bright exemplar of a perfect wife;
Adaughter, blest with each maternal grace,
May shine the pattern of the female race!”
As already related (see pp. 65-67), it was fully arranged, that, a month after the appearance of this epithalamium, Westley Hall and his newly-wedded wife should accompany the Wesleys to Georgia; and, that, at the last moment, Hall declined to go, on the ground, that, his uncle and his mother had engaged to obtain for him an English benefice. The man, in more respects than one, was double-minded. In unstableness, as well as incontinency, he was Reubenredivivus.
The church appointment, secured for Hall, seems to have been the office of curate, at Wootton-Rivers, a small village of about four hundred inhabitants, in the county of Wilts. Here he took, not only his wife, but, strangely enough, Kezziah Wesley, with whose affections he had so basely trifled. The two sisters were evidently reconciled; but their brother Samuel, a keen judge of character, regarded Hall with feelings of suspicion and dislike. Hence the following extract from one of Samuel’s letters, dated, “Blundell’s School, Tiverton, Devon, September 29, 1736,” and addressed to his brother Charles in Georgia:—
“Brother Hall’s is a black story. There was no great likelihood of his being a favourite with me: his tongue is too smooth for my roughness, and rather inclines me to suspect than believe. Indeed, I little suspected the horrid truth; but, finding him on the reserve, I thought, he was something like Rivington, and feared me as a jester; which is a sure sign either of guilt on the one hand, or pride on the other. It is certainly true of that marriage; it will not, and it cannot come to good. He is now at a curacy in Wiltshire, near Marlborough. I have no correspondence with Kez.: I did design it after reading yours; but the hearing, that, she is gone to live with Patty and her husband made me drop my design.”
“Brother Hall’s is a black story. There was no great likelihood of his being a favourite with me: his tongue is too smooth for my roughness, and rather inclines me to suspect than believe. Indeed, I little suspected the horrid truth; but, finding him on the reserve, I thought, he was something like Rivington, and feared me as a jester; which is a sure sign either of guilt on the one hand, or pride on the other. It is certainly true of that marriage; it will not, and it cannot come to good. He is now at a curacy in Wiltshire, near Marlborough. I have no correspondence with Kez.: I did design it after reading yours; but the hearing, that, she is gone to live with Patty and her husband made me drop my design.”
It was certainly a strange,—an almost unaccountable thing, for Kezziah Wesley to become domiciled with such a man. It is true, her venerable father had died just about the time of the ill-fated marriage, leaving both her mother and herself without a home; but the mother had found a welcome in the house of her son Samuel; who was also wishful to have Kezziah beneath his roof, if his brother John would continue to allow her £50 a year.[299]Why, then, did she go to WestleyHall’s? Samuel Wesley strongly disapproved of this; and so also did his brother Charles. Hence the following, from Charles’s Journal, written only three days after his return from Georgia:—
“1736, December 6. I spent an hour at my uncle’s, equally welcome and unexpected. They informed me, my brother Hall was gone to a curacy, very melancholy, and impatient at the mention of Georgia; and that my sister Kezzy was gone to live with him.“Serpentes avibus geminentur, tigribus agnæ.”
“1736, December 6. I spent an hour at my uncle’s, equally welcome and unexpected. They informed me, my brother Hall was gone to a curacy, very melancholy, and impatient at the mention of Georgia; and that my sister Kezzy was gone to live with him.
“Serpentes avibus geminentur, tigribus agnæ.”
Hall was a hawk among the doves of the Wesley family. There was dislike, and there was also a reasonable suspicion. A sort of truce existed; but it was hollow and uncertain. Samuel Wesley regarded Hall as a smooth-tongued hypocrite, and evidently thought his sister Kezziah had made a great mistake in making the house of Hall her domicile. Charles Wesley was equally dissatisfied, as is evident from his Latin quotation; and, yet, ten weeks after writing thus, he went to Hall’s himself, as a friendly visitor, and spent a week with the reverendcoquet, and with his “sisters, Patt and Kez.”[300]Indeed, a few months afterwards, Mrs. Wesley, the widow, who had taken up her residence at the house of her son Samuel, at Tiverton, removed to Hall’s at Wootton-Rivers, where, on August 5, 1737, she wrote:—
“Mr. Hall and his wife are very good to me. He behaves like a gentleman and a Christian; and my daughter with as much duty and tenderness as can be expressed.”[301]
“Mr. Hall and his wife are very good to me. He behaves like a gentleman and a Christian; and my daughter with as much duty and tenderness as can be expressed.”[301]
Shortly after this, Westley Hall seems to have removed to Salisbury. Hence the following entry in Charles Wesley’s Journal:—
“1737, December 29. I supped in Salisbury, at my brother Hall’s.”
“1737, December 29. I supped in Salisbury, at my brother Hall’s.”
In 1739, he came to London. In a letter, to her son Samuel, dated “March 8, 1739,” Mrs. Wesley writes:—
“I have been informed, that, Mr. Hall intends to remove his family to London, hath taken a house, and I must (if it please God I live) go with them.”[302]
“I have been informed, that, Mr. Hall intends to remove his family to London, hath taken a house, and I must (if it please God I live) go with them.”[302]
Here he associated with Wesley and his brother, and, like them, was soon involved in the Moravian squabbles. A “famous French Prophetess,” of the name of Lavington, sprang up among them, who, at one of their meetings, on June 7, 1739, asked, “Can a man attain perfection here?” Charles Wesley answered, “No.” The Prophetess began groaning. Charles turned and said, “If you have anything to speak, speak it.” She lifted up her voice, like the lady on the tripod, and cried out vehemently, “Look for perfection; I say, absolute perfection!” Charles writes:—
“I was minded to rebuke her; but God gave me uncommon recollection, and command of spirit, so that, I sat quiet, and replied not. I offered, at last, to sing, which she allowed, but did not join. Bray pressed me to stay, and hear her pray. They knelt; I stood. She prayed most pompously. I durst not say, Amen. She concluded with a horrible, hellish laugh; and showed violent displeasure against our baptized Quaker, saying, ‘God had showed her, He would destroy all outward things.’”
“I was minded to rebuke her; but God gave me uncommon recollection, and command of spirit, so that, I sat quiet, and replied not. I offered, at last, to sing, which she allowed, but did not join. Bray pressed me to stay, and hear her pray. They knelt; I stood. She prayed most pompously. I durst not say, Amen. She concluded with a horrible, hellish laugh; and showed violent displeasure against our baptized Quaker, saying, ‘God had showed her, He would destroy all outward things.’”
On the three following days, Charles Wesley took the depositions of certain parties, “concerning her lewd life and conversation;” read the account to the Society; and warned his friends against her. On June 12th, at another of their meetings, she again appeared. Charles remarks:—
“She flew upon us like a tigress; tried to outface me; and insisted, that, she was immediately inspired. I prayed. She cried, ‘The devil was in me. I was a fool, a blockhead, a blind leader of the blind.’ She roared outrageously; said, it was the lion in her. (True; but not the Lion of Judah.) Shewouldcome to the Society in spite of me: if not, they would all go down. I asked, ‘Who is on God’s side? Who for the old Prophets rather than the new? Let them follow me.’ They followed me into the preaching room. I prayed, and expounded the lesson with extraordinary power.”
“She flew upon us like a tigress; tried to outface me; and insisted, that, she was immediately inspired. I prayed. She cried, ‘The devil was in me. I was a fool, a blockhead, a blind leader of the blind.’ She roared outrageously; said, it was the lion in her. (True; but not the Lion of Judah.) Shewouldcome to the Society in spite of me: if not, they would all go down. I asked, ‘Who is on God’s side? Who for the old Prophets rather than the new? Let them follow me.’ They followed me into the preaching room. I prayed, and expounded the lesson with extraordinary power.”
The next day, the two Wesleys, with their brother-in-law, Westley Hall, met the Society, and discussed “the Prophetess’s affair.” Charles Wesley says,—
“Bray and Bowers were much humbled. All agreed to disown the prophetess. Brother Hall proposed expelling Shaw and Wolf. We consented,nem. con., that, their names should be erased out of the Society-book, because they disowned themselves members of the Church of England.”
“Bray and Bowers were much humbled. All agreed to disown the prophetess. Brother Hall proposed expelling Shaw and Wolf. We consented,nem. con., that, their names should be erased out of the Society-book, because they disowned themselves members of the Church of England.”
Thus we find Westley Hall employed in silencing the profanitiesof a half-crazed woman, and expelling men from a religious society, because they would not acknowledge themselves to be members of the Established Church.
It is not known in what church Hall officiated during his residence in London; but there is one circumstance connected with his ministry while here, too interesting to be omitted. At this period, the great themes of the preaching and of the conversation of Wesley and his brother were their newly found doctrines of Justification by Faith only, the Witness of the Spirit, and the New Birth. For many a long year, Susannah Wesley had been one of the most Christian women then living; but her sons’ doctrine of the Witness of the Spirit was one of which she had scarcely ever heard. Now, however, at the age of seventy, and only three years before her death, she obtained the blessing for herself, and obtained it under the ministry of Westley Hall. Wesley writes:—
“1739, September 3. I talked largely with my mother, who told me, that, till a short time since, she had scarce heard such a thing mentioned as the having God’s Spirit bearing witness with our spirit: much less did she imagine, that, this was the common privilege of all true believers. ‘Therefore,’ said she, ‘I never durst ask it for myself. But two or three weeks ago, while my son Hall was pronouncing those words, in delivering the cup to me,—The blood of our Lord Jesus Christ, which was given for thee,—the words struck my heart, and I knew, God, for Christ’s sake, had forgiven me all my sins.’”
“1739, September 3. I talked largely with my mother, who told me, that, till a short time since, she had scarce heard such a thing mentioned as the having God’s Spirit bearing witness with our spirit: much less did she imagine, that, this was the common privilege of all true believers. ‘Therefore,’ said she, ‘I never durst ask it for myself. But two or three weeks ago, while my son Hall was pronouncing those words, in delivering the cup to me,—The blood of our Lord Jesus Christ, which was given for thee,—the words struck my heart, and I knew, God, for Christ’s sake, had forgiven me all my sins.’”
Westley Hall, though a clergyman of the Established Church, continued to attend the Moravian meetings; and, to his credit, it ought to be recorded, that, for a time at least, he withstood the Moravian heresies. Charles Wesley writes:—
“1740, May 14. I found Mr. Hall at Fetter Lane, asking them, whether they would try their spirits by the Word, or the Word by their spirits. I enforced the question, which they strove to evade. Rabbi Hutton[303]forbade their answering me. I warned the few remaining brethren to beware of the leaven ofstillness; showed them the delusion of those who had cast off the ordinances, and confined the faith tothemselves only; I foretold the dreadful consequences of their enthusiasm; set the case of Gregor before their eyes; besought, entreated, conjured them not to renounce the means, or deny the Lord that bought them; read a letterfrom one who had been strongly tempted to leave off the Sacrament, but, in receiving, was powerfully convinced that her dissuader was the devil. Hodges, Hall, and Howel Harris confirmed my words. Others were hereby emboldened to bear their testimony to the divine ordinances. By the strength of the Lord, we have stood between the living and the dead; and the plague, we trust, is stayed.”
“1740, May 14. I found Mr. Hall at Fetter Lane, asking them, whether they would try their spirits by the Word, or the Word by their spirits. I enforced the question, which they strove to evade. Rabbi Hutton[303]forbade their answering me. I warned the few remaining brethren to beware of the leaven ofstillness; showed them the delusion of those who had cast off the ordinances, and confined the faith tothemselves only; I foretold the dreadful consequences of their enthusiasm; set the case of Gregor before their eyes; besought, entreated, conjured them not to renounce the means, or deny the Lord that bought them; read a letterfrom one who had been strongly tempted to leave off the Sacrament, but, in receiving, was powerfully convinced that her dissuader was the devil. Hodges, Hall, and Howel Harris confirmed my words. Others were hereby emboldened to bear their testimony to the divine ordinances. By the strength of the Lord, we have stood between the living and the dead; and the plague, we trust, is stayed.”
Fickleness was one of Westley Hall’s characteristic faults. Within a twelvemonth after this resistance of the Moravianstillness, he himself adopted it, and argued against the two Wesleys, that, “silent prayer, and quiet waiting for God, was the only possible way to attain living, saving faith.”[304]
Still, Hall and the Wesley brothers continued to be on friendly terms; so much so, that, when Whitefield and Wesley quarrelled respecting the doctrine of “Free Grace,” and Whitefield declared his intention to attack Wesley and his brother wherever he went, Westley Hall assumed the office of peace-maker, waited upon Whitefield, and reminded him of a promise, he had made, “that, whatever his private opinion was, he would never publicly preach against” them.[305]This, however, was not of long duration. At the close of 1739, Wesley took possession of “The Foundry,” which he fitted up as a place for preaching and the meetings of his London Society. Here, he, also, opened a day-school for the children of the poor; and, over the band-room, there were apartments, occupied by his mother and himself. Here, the Stewards and Leaders met to receive and distribute money, and to manage the general affairs of the London Methodists. Westley Hall seems to have held some sort of office at the Foundry; and he began, during Wesley’s absence in the north, to be treacherous to Wesley himself, as, seven years before, he had been to Wesley’s sister Kezziah. Wesley writes:—