1755.

1755Age 52

AT the commencement of 1755, Wesley complied with the wish of his old friend, the Rev. James Hervey, and began a revision of Hervey’s greatest work, which, soon after, was published, in three octavo volumes, with the title “Theron and Aspasio; or, a Series of Dialogues and Letters upon the most important and interesting subjects.” Wesley’s revision, however, was not to Hervey’s taste. The manuscript of the first three dialogues (which make 129 printed pages) was sent, and was returned “with a few inconsiderable corrections.” Hervey was not satisfied with this, and told Wesley, that he was not acting the part of a friend unless he took greater liberties in literary lopping. On Wesley promising that he would, the manuscript was a second time submitted for the purpose of being pruned. Wesley’s alterations were now of a more important character; and Hervey was as much dissatisfied with the excessive as he had been with the insufficient parings. Wesley’s work was ended. He was not again consulted. He had revised only 129 pages out of more than 1300; but even that was more than he got thanks for doing.[216]Hence the following, which Hervey addressed to Lady Frances Shirley, to whom the book was dedicated.

“Weston,January 9, 1755.“... Mr. John Wesley takes me very roundly to task, on the score of predestination; at which I am much surprised. A reader, ten times less penetrating than he is, may easily see that this doctrine (be it true or false) makes no part of my scheme; never comes under consideration; is purposely and carefully avoided. I cannot but fear, he has some sinister design. Put the wolf’s skin on the sheep, and the flock will shun him; the dogs will worry him. I do not charge such an artifice, but sometimes I cannot help forming a suspicion. If I live to do myself the honour of writing again to your ladyship, I hope you will give me leave to relate the whole affair, as it stands between Mr. Wesley and myself.”[217]

“Weston,January 9, 1755.

“... Mr. John Wesley takes me very roundly to task, on the score of predestination; at which I am much surprised. A reader, ten times less penetrating than he is, may easily see that this doctrine (be it true or false) makes no part of my scheme; never comes under consideration; is purposely and carefully avoided. I cannot but fear, he has some sinister design. Put the wolf’s skin on the sheep, and the flock will shun him; the dogs will worry him. I do not charge such an artifice, but sometimes I cannot help forming a suspicion. If I live to do myself the honour of writing again to your ladyship, I hope you will give me leave to relate the whole affair, as it stands between Mr. Wesley and myself.”[217]

On the 1st of April, Wesley set out, from Bristol, on a three months’ journey to the north of England. Birmingham is described as “a barren, dry, uncomfortable place. Most of the seed,” he writes, “which has been sown for so many years, the ‘wild boars’ have rooted up; the fierce, unclean, brutish, blasphemous antinomians have utterly destroyed it. And the mystic foxes have taken true pains to spoil what remained, with their new gospel.”

At Ashbourne, in Derbyshire, he formed a society of eighteen persons, one of whom was “Miss Beresford,—a sweet, but short lived flower,” who, two years afterwards, exchanged earth for heaven.

At Hayfield, Wesley was the guest of the Rev. William Baddiley,—a sort of second Grimshaw,—a clergyman, who had formed a number ofirregularsocieties, and who had committed the audacious act of employing laymen to assist him.[218]A few hours before Wesley’s arrival, Mr. Baddiley’s favourite daughter died, and it was Wesley’s task to bury her, and to preach to such a congregation as could scarcely have been expected in the Peak of Derbyshire. In the course of his sermon, Wesley had occasion to refer to the text in Ecclesiastes, stating that there is “a time to dance,” and observed, “I know of no such time, except it be a time analogous to that in which David danced before the ark.” “Be careful,” he added, “that you don’t dance yourselves into hell.” This gave great offence to some of his auditors, who had dancing proclivities; and, as if to defy the itinerant parson, a dancing master was immediately engaged, and a school opened for teaching Mr. Baddiley’s parishioners the art of gracefully tripping, on light fantastic toe, the downward path to the place of horrors with which Wesley had dared to threaten them. The dancing was in an alehouse. The alehousekeeper had an only child, whom the fiddling and the dancing exceedingly distressed. The child cried, and said, “I’ll not stay here: I’ll go home.” He ran into the fields, and, being asked by some one whither he was going, answered, “Home.” At the next dancing party, he was putfor safety into a back kitchen, but escaped, and, when discovered, was found dead in a neighbouring river.[219]

From Hayfield, Wesley proceeded to Manchester, where he wrote as follows to his friend Blackwell.

“Manchester,April 9, 1755.“Dear Sir,—I have another favour to beg of you,—to procure Mr. Belchier’s leave for me to enclose my proof sheets to him. Mr. Perronet sends them down to me in franks; then I correct and send them back to him. The next week I am to spend at Liverpool; toward the end of the week following, I hope to be at Haworth. God has blessed me with a prosperous journey hither, though the roads and the weather were rough.”[220]

“Manchester,April 9, 1755.

“Dear Sir,—I have another favour to beg of you,—to procure Mr. Belchier’s leave for me to enclose my proof sheets to him. Mr. Perronet sends them down to me in franks; then I correct and send them back to him. The next week I am to spend at Liverpool; toward the end of the week following, I hope to be at Haworth. God has blessed me with a prosperous journey hither, though the roads and the weather were rough.”[220]

There can be no question, that the above relates to theproof sheetsof his “Notes on the New Testament,”—sheets now in the possession of Mr. Bate, of Sittingbourne, and which have been kindly lent to the present writer.

On the 15th of April, Wesley paid his first visit to the town of Liverpool, where he spent the next five days. “It is,” says he, “one of the neatest, best built towns I have seen in England: I think it is full twice as large as Chester; most of the streets are quite straight. Two thirds of the town, we were informed, have been added within these forty years. If it continue to increase, in the same proportion, in forty years more, it will nearly equal Bristol. The people in general are the most mild and courteous I ever saw in a seaport town; as, indeed, appears by their friendly behaviour, not only to the Jews and papists who live among them, but even to the Methodists. The preaching house is a little larger than that at Newcastle.” He adds: “every morning, as well as evening, abundance of people gladly attended the preaching. Many of them, I learned, were dear lovers of controversy; but I had better work—I pressed upon them all ‘repentance toward God, and faith in our Lord Jesus Christ.’”

Wesley’s description of a town, now, in point of size, the second city in the kingdom, is not without interest. We have before us a map of Liverpool, published in 1754, which represents the town as merely skirting the Mersey; while Everton and other places, now engulfed in the vast Liverpoolpopulation, are represented as somewhat distant villages, surrounded with fields and woods. At that period, there were only three churches—St. Nicholas’s, St. Peter’s, and St. George’s; and two of these had been built within the last half century.

The first Methodist preaching place in Liverpool was a small, dingy, and inconvenient room in Cable Street. A society being formed, a piece of ground was purchased for the erection of a chapel,—the same as the site of the present Pitt Street chapel, and here was built the meeting-house, which Wesley describes as being a little larger than the Orphan House at Newcastle. The neighbourhood was unoccupied and dirty. At the front of the chapel was a large pool of water, through which the Methodists had to pass by the help of stepping stones.[221]Nearly forty years after the time of Wesley’s first visit, the chapel was flanked by a large brickfield; and Adam Clarke, who was then the resident preacher, describes his house as being “neither in hell nor purgatory, yet in a place of torment.” “But where is it?” asked his friend. “You must go,” answered the warm-hearted Hibernian, “down Dale Street, then along East Street, and when you are up to the middle in clay and mud, call out lustily for Adam Clarke.”[222]

One of the first worshippers in the first Pitt Street chapel was a diminutive tailor, whose Christian name was Timothy, and who had a spouse as great corporeally as he was little. Timothy’s wife helped to maintain his family by washing, but this was the only sense in which she was a helpmeet to him. She hated the Methodists, and did her utmost to make the life of poor Tim a scene of purgatorial misery. The little tailor, however, continued faithful; and one night, when he had gone to chapel, his persecuting queen engaged the services of a number of ragged boys to assist her in driving a herd of pigs into the Pitt Street meeting-house for the purpose of disturbing its congregation. Again and again the pigs were got to the chapel door, but as often they revolted, to the termagant’s great vexation. Finding her toil fruitless, and seeing a seat, at the entrance of the chapel, vacant, sheseated herself, and, for the first time, listened to the ministry of truth. She was convinced of sin, and went home in deep distress. On poor Tim’s arrival, he was much surprised to see his wife in tears, and asked the reason of such a phenomenon. She related what had happened; Tim found it difficult to believe that the change was genuine; and yet so it was, for, henceforth, she became a sincere penitent; she soon found peace with God; and was as valiant a champion in the service of her Saviour as she had ever been in that of Satan. For sixteen years, she lived the life of a faithful Methodist, and then died happy in God, and went triumphantly to heaven.[223]

From Liverpool, Wesley went to Bolton, Todmorden, Heptonstall, Haworth, Keighley, Bradford, and Birstal, at which last mentioned place his brother met him. The next few days were spent in reading together, “A Gentleman’s Reasons for his Dissent from the Church of England,” the author of which was a Dissenting minister at Exeter. Wesley writes: “It is an elaborate and lively tract, and contains the strength of the cause; but it did not yield us one proof, that it is lawful for us (much less our duty) to separate from the Church. In how different a spirit does this man write from honest Richard Baxter! The one dipping, as it were, his pen in tears, the other in vinegar and gall. Surely one page of that loving, serious Christian, weighs more than volumes of this bitter, sarcastic jester.”

The reading of this treatise was a preparation for the chief business of the ensuing conference, which began at Leeds, on the 6th of May. Wesley says: “The point on which we desired all the preachers to speak their minds at large was, ‘Whether we ought to separate from the Church.’ Whatever was advanced, on one side or the other, was seriously and calmly considered; and, on the third day, we were all fully agreed in that general conclusion,—that, whether it was lawful or not, it was no ways expedient.”

This was by far the largest conference that had yet been held, there being not fewer than sixty-three preachers present, being seventeen more than the entire number of itinerants then employed. Twelve are designated “half itinerants,” namely, William Shent, William Roberts, Jonathan Jones, Jonathan Maskew, James Rouquet, John Fisher, Matthew Lowes, John Brown, Charles Perronet, Enoch Williams, John Haime, and John Furz. Fifteen are named as “our chief local preachers,” namely, John Jones, Thomas Maxfield, Thomas Westall, J. Haughton, Francis Walker, Joseph Tucker, William Tucker, Thomas Colbeck, Titus Knight, John Slocomb, James Morris, Eleazer Webster, Michael Calender, John Bakewell, and Alexander Mather.

“At the close of the conference,” says Wesley, “I spoke thus:—It has been affirmed, that none of our itinerant preachers are so much alive as they were seven years ago. I fear many are not. But if so, they are unfit for the work, which requires much life. Otherwise your labour will be tiresome to yourself, and of little use to others. Tiresome, because you will no longer serve Christ and the people willingly and cheerfully. Of little use, because you will no longer serve them diligently, doing it with your might. I have several reasons to fear it is so with many of you; but let your own conscience be the judge. Who of you is exemplarily alive to God, so as to carry fire with him wherever he goes? Who of you is a pattern of self denial even in little things? Who of you drinks water? Why not? Who rises at four? Why not? Who fasts on Friday? Why not? Who has not four meals a day? Who goes through his work willingly and diligently? never on any account disappoints a congregation? Who has every part of the plan at heart? always meets society, bands, leaders? Who visits in Mr. Baxter’s method? Who preaches the old thundering doctrine, no faith without light? Who constantly and zealously enforces practical religion? relative duties? recommends books? Kingswood school? Who is never idle? What assistant enforces uniformly every branch of the Methodist plan on the preachers and people? visits all the societies regularly? Do you see every preacher observe the rules? Do you reprove, and, if need be, send me word of the defaulters? Do you send me a regular account quarterly? Is your whole heart in the work? Do not you give way to unconcern, indolence, and fear of man? Who will join heart and hand, according to the twelve rules? particularly the twelfth?”[224]

This was faithful dealing with a vengeance. Probably, itwas not unneeded; but none but a man of Wesley’s courage would have dared to use it. Affairs, however, were becoming desperate, and a strong hand was necessary to put them right. Some of the preachers had lost their zeal, and others were wishful to become Dissenters. The year 1755 was a crisis. It was an infinite mercy that Methodism was not dashed to pieces.

The great question was the necessity or propriety of the Methodists separating from the Established Church, and of the Methodist itinerant preachers administering the Christian sacraments. For years, there had been dissatisfaction and grumbling. The people, in many instances, had been repelled from the sacramental table in the church, and had been driven to the alternative, of either receiving the Lord’s supper in Dissenting chapels (where such an irregularity might be permitted), or of absolutely committing sin by neglecting one of the most important ordinances of the Christian system. No wonder, that the Methodists were uneasy, and dissatisfied. No wonder, that not a few of Wesley’s preachers, embracing nearly all the most pious and gifted, sighed for some arrangement to meet the emergency created by their own success. Among these were the two Perronets—Edward and Charles—men of education, talent, and piety. Another was Thomas Walsh, pronounced by Wesley the best biblical scholar he ever knew. The leader of the dissentient band was Joseph Cownley, whom Wesley considered one of the best preachers in England. These were men of mark and influence among their less cultured brethren. They were as capable of forming correct opinions as the two Wesleys were. They had a right to be heard; and it was hardly fair to denounce them because they thought that the Methodists were entitled to the sacraments of the Christian church; and that they, as divinely called preachers of Christ’s religion, might bepermittedto administer ordinances which that religion solemnly enjoined. Cownley, Walsh, and the Perronets were right; but the time was scarcely come for this to be acknowledged. To a great extent, the Church of England was corrupt; it was also persecuting and repelling. What was there in such a church to make Methodists and Methodist preachers long for continued union with it?

Charles Wesley was irritated and fidgety to a most extraordinary extent. With all the bigotry of the high churchmanship of the present day, he seemed to think, and speak, and act as though salvation, out of the Church of England, was impossible. This may be forgiven, but it cannot be commended. He was unquestionably sincere; but his action, in this affair, was intolerant and absurd. His brother, with a mind far more equable, would probably have acted very differently from what he did, if he had been unfettered, and uninfluenced by his friends. But Charles worried him, and others puzzled him; and the result, as we have already seen, was the agreement come to, after a three days’ discussion by the conference of 1755, that, whether it waslawfulor not, it was notexpedientfor the Methodists to separate from the Established Church.

This was a matter of high importance; and, as it will, ever and anon, present itself throughout the whole of Wesley’s subsequent career, we shall be excused for giving further details respecting it at this period of its history. The following are extracts from unpublished letters written by Charles Wesley to the Rev. Walter Sellon, formerly a Methodist preacher, and master of Kingswood school, but now an ordained clergyman of the Church of England, and settled at Smithsby, near Ashby-de-la-Zouch.

“My dear Brother,—I have seen your honest, friendly letter to Charles Perronet, for which I thank you, both in behalf of myself, and the Church of England. You see through him and his fellows. Pride,—cursed pride has perverted him and them; and, unless the Lord interpose, will destroy the work of God, and scatter us all as sheep upon the mountains. In your fidelity to my old honoured mother, you are a man after my own heart. I always loved you, but never so much as now. How unlike the spirit of poor Perronet and his associates! What a pity, that such spirits should have any influence over my brother! They are continually urging him to a separation; that is, to pull down all he has built, to put a sword in our enemies’ hands, to destroy the work, scatter the flock, disgrace himself, and go out—like the snuff of a candle.“May I not desire it of you, as a debt you owe the Methodists and me, and the Church, as well as him, to write him a full, close, plain transcript of your heart on the occasion? Charles Perronet, you know, has taken upon him to administer the sacrament, for a month together to the preachers, and twice to some of the people. Walsh and three othershave followed his vile example.[225]The consequence you see with your own eyes. O that my brother did so too! Our worthy friend [Lady Huntingdon?] at Clifton could not but believe, my brother hadlaid on hands, or they would not have dared to act thus. You have her thoughts in mine. Write to my lady, that you may have her mind from herself. You must make one of our conference in Leeds, which will be in May. I give you timely notice. Pray for us. I stand alone, as the preachers imagine. Nevertheless the Lord stands by me. Fain would they thrust me out, that they may carry all before them. The Lord bless and keep you!“C. Wesley.“[226]“London,December 14, 1754.“My dear Brother and Friend,—Write again and spare not. My brother took no notice to me of your letter. Since the Melchisedechians have been taken in, I have been excluded his cabinet council. They know me too well to trust him with me. He is come so far as to believe a separation quite lawful, only not yet expedient. They are indefatigable in urging him to go so far, that he may not be able to retreat. He maylay on hands, say they, without separating. I charge you, keep it to yourself, that I stand in doubt of him; which I tell you, that you may pray for him the more earnestly, and write to him the more plainly. Our conference is in May. You must be there, if alive. The Methodist preachers must quickly divide to the right or left, the church or meeting. God be praised for this, that Satan is dragged out to do his worst, while we are yet living to look him in the face. I know none fitter for training up the young men in learning than yourself or J. Jones. We must, among us, get the sound preachers qualified for orders.“You are a poor writer of shorthand. Perhaps I may teach you better when we meet.“My partner salutes you in increasing love. Many thousands, besides her, shall prosper, because they love our Jerusalem. Farewell in Christ!“C. Wesley.“[227]“London,February 4, 1755.“My dear Brother,—There is no danger of my countenancing them, but rather of my opposing them too fiercely. ‘Tis pity a good cause should suffer by a warm advocate. If God gives me meekness, I shall, at the conference, speak and not spare. Till then, it is best the matter should sleep, or we should make the delinquents desperate, and their associates, among the preachers, hypocrites. My brother purposely holds his peace, that he may come to the bottom of them. Your letters, and some others wrote with the same honesty, have had due effect upon him; and made him forget he was ever inclined to their party. He has spoken as strongly of late, in behalf of the Church of England, as I could wish, and everywhere declares he never intends to leave her. This has made the Melchisedechians draw in their horns, and drop their design.Sed non ego credulus illis.Wemustknow the heart of every preacher, and give them their choice of church or meeting. The wound can no longer be healed slightly. Those who are disposed to separate had best do it while we are yet alive. Write to my brother again, and urge it upon his conscience, whether he is not bound to prevent a separation both before and after his death. Whether, in order to do this, he should not take the utmost pains to settle the preachers, discharging those who are irreclaimable, and never receiving another without this previous condition, ‘that he will never leave the Church.’ He is writing an excellent treatise on the question, whether it is expedient to separate from the Church of England, which he talks of printing. Be very mild and loving in your next, lest he should still say, ‘The separatists show a better spirit than their opposers.’ You mayhonestly supposehim now of our mind. I will answer for your admission to the conference at Leeds in the beginning of May. My brother says, his book will be out next summer. I will allow him till next winter. Is not Nicholas Norton under the influence of Charles Perronet? Keep copies of yours to my brother. J. Jones will thank you for a title. I suppose you know, W. Prior is ordained, without learning, interest, or ought but Providence to recommend him. The Lord of the harvest is thrusting out labourers in divers places. Mr. Romaine, Venn, Dodd, Jones, and others here are much blessed. Pray for them as well as us. The Lord be your strength. Farewell in Christ!“C. Wesley.”[228]

“May I not desire it of you, as a debt you owe the Methodists and me, and the Church, as well as him, to write him a full, close, plain transcript of your heart on the occasion? Charles Perronet, you know, has taken upon him to administer the sacrament, for a month together to the preachers, and twice to some of the people. Walsh and three othershave followed his vile example.[225]The consequence you see with your own eyes. O that my brother did so too! Our worthy friend [Lady Huntingdon?] at Clifton could not but believe, my brother hadlaid on hands, or they would not have dared to act thus. You have her thoughts in mine. Write to my lady, that you may have her mind from herself. You must make one of our conference in Leeds, which will be in May. I give you timely notice. Pray for us. I stand alone, as the preachers imagine. Nevertheless the Lord stands by me. Fain would they thrust me out, that they may carry all before them. The Lord bless and keep you!

“C. Wesley.“[226]

“London,December 14, 1754.

“My dear Brother and Friend,—Write again and spare not. My brother took no notice to me of your letter. Since the Melchisedechians have been taken in, I have been excluded his cabinet council. They know me too well to trust him with me. He is come so far as to believe a separation quite lawful, only not yet expedient. They are indefatigable in urging him to go so far, that he may not be able to retreat. He maylay on hands, say they, without separating. I charge you, keep it to yourself, that I stand in doubt of him; which I tell you, that you may pray for him the more earnestly, and write to him the more plainly. Our conference is in May. You must be there, if alive. The Methodist preachers must quickly divide to the right or left, the church or meeting. God be praised for this, that Satan is dragged out to do his worst, while we are yet living to look him in the face. I know none fitter for training up the young men in learning than yourself or J. Jones. We must, among us, get the sound preachers qualified for orders.

“You are a poor writer of shorthand. Perhaps I may teach you better when we meet.

“My partner salutes you in increasing love. Many thousands, besides her, shall prosper, because they love our Jerusalem. Farewell in Christ!

“C. Wesley.“[227]

“London,February 4, 1755.

“My dear Brother,—There is no danger of my countenancing them, but rather of my opposing them too fiercely. ‘Tis pity a good cause should suffer by a warm advocate. If God gives me meekness, I shall, at the conference, speak and not spare. Till then, it is best the matter should sleep, or we should make the delinquents desperate, and their associates, among the preachers, hypocrites. My brother purposely holds his peace, that he may come to the bottom of them. Your letters, and some others wrote with the same honesty, have had due effect upon him; and made him forget he was ever inclined to their party. He has spoken as strongly of late, in behalf of the Church of England, as I could wish, and everywhere declares he never intends to leave her. This has made the Melchisedechians draw in their horns, and drop their design.Sed non ego credulus illis.Wemustknow the heart of every preacher, and give them their choice of church or meeting. The wound can no longer be healed slightly. Those who are disposed to separate had best do it while we are yet alive. Write to my brother again, and urge it upon his conscience, whether he is not bound to prevent a separation both before and after his death. Whether, in order to do this, he should not take the utmost pains to settle the preachers, discharging those who are irreclaimable, and never receiving another without this previous condition, ‘that he will never leave the Church.’ He is writing an excellent treatise on the question, whether it is expedient to separate from the Church of England, which he talks of printing. Be very mild and loving in your next, lest he should still say, ‘The separatists show a better spirit than their opposers.’ You mayhonestly supposehim now of our mind. I will answer for your admission to the conference at Leeds in the beginning of May. My brother says, his book will be out next summer. I will allow him till next winter. Is not Nicholas Norton under the influence of Charles Perronet? Keep copies of yours to my brother. J. Jones will thank you for a title. I suppose you know, W. Prior is ordained, without learning, interest, or ought but Providence to recommend him. The Lord of the harvest is thrusting out labourers in divers places. Mr. Romaine, Venn, Dodd, Jones, and others here are much blessed. Pray for them as well as us. The Lord be your strength. Farewell in Christ!

“C. Wesley.”[228]

These letters are not worthy of the man who wrote them. The scruples of men like Cownley, Walsh, and the two Perronets deserved respect, instead of being denounced as “pride,—cursed pride.” “The men,” says Mr. Jackson, “were not children, either in years, understanding, or piety. They were rebuked, but not convinced; and were left to uttertheir complaints in all directions. To treat them in this manner was only to restrain the evil for a time. It was not removed.”

As already stated, Charles Wesley met his brother at Birstal previous to the opening of the conference. While there, he wrote to his wife as follows.

“My time is chiefly spent with my brother in reading the Dissenter’s book. He found and showed me many flaws in his arguments against the Church, which he interweaves and answers in his excellent treatise on that question. Mr. Grimshaw, whom the separatists claimed for their own, designed coming to the conference, only to take his leave of us, if we did of the Church. All the preachers in the north are unanimous for it. Satan has done his worst, and confirmed us in our calling.”[229]

Early in the morning of the day after the debate in conference was ended, Charles Wesley took his departure, without even informing his brother of his intention; and, on his way to London, composed a poetical “epistle to the Rev. Mr. John Wesley,” which he read, to a “crowded audience,” at the Foundery, and printed in a 12mo tract of 16 pages, four thousand copies being immediately put into circulation. He speaks of his brother as his “first and last, unalienable friend”; and denounces in withering language the unfaithful clergy,

“Who not for souls, but their own bodies care,And leave to underlings the task of prayer.”

“Who not for souls, but their own bodies care,

And leave to underlings the task of prayer.”

After describing the true members of the Church of England, he proceeds:—

“Yet, while I warmly for her faith contend,Shall I her blots and blemishes defend?Inventionsaddedin a fatal hour,Human appendages of pomp and powerWhatever shines in outward grandeur great,I give it up—a creature of the State!Nor would I e’er disgrace the Church’s cause,By penal edicts, and compulsive laws.Let others for the shape and colour fight,Of garments short or long, or black or white;Or, fairly matched, in furious battle joinFor and against the sponsors and the sign;Copes, hoods, and surplicesthe Churchmiscall,And fiercely run their heads against the wall;Far different care is mine; o’er earth to seeDiffused her true essential piety.”

“Yet, while I warmly for her faith contend,

Shall I her blots and blemishes defend?

Inventionsaddedin a fatal hour,

Human appendages of pomp and power

Whatever shines in outward grandeur great,

I give it up—a creature of the State!

Nor would I e’er disgrace the Church’s cause,

By penal edicts, and compulsive laws.

Let others for the shape and colour fight,

Of garments short or long, or black or white;

Or, fairly matched, in furious battle join

For and against the sponsors and the sign;

Copes, hoods, and surplicesthe Churchmiscall,

And fiercely run their heads against the wall;

Far different care is mine; o’er earth to see

Diffused her true essential piety.”

He then refers to the great revival of religion within the Church, and adds:—

“For her, whom her apostate sons despise,I offer up my life in sacrifice,My life in cherishing a parent spend,Fond of my charge, and faithful to the end.Thrust out as from her pale, I gladly roam,Banished myself, to bring her wanderers home.Yet well content, so I my love may show,My friendly love, to be esteemed her foe,Foe to her order, governors, and rules:The song of drunkards, and the sport of fools;Or, what my soul doth as hell fire reject,A pope—a count—and leader of a sect.“

“For her, whom her apostate sons despise,

I offer up my life in sacrifice,

My life in cherishing a parent spend,

Fond of my charge, and faithful to the end.

Thrust out as from her pale, I gladly roam,

Banished myself, to bring her wanderers home.

Yet well content, so I my love may show,

My friendly love, to be esteemed her foe,

Foe to her order, governors, and rules:

The song of drunkards, and the sport of fools;

Or, what my soul doth as hell fire reject,

A pope—a count—and leader of a sect.“

The battle was not ended. A month subsequent to the Leeds conference, the following letter was addressed to Wesley, by his clerical friend, the Rev. Mr. Baddiley.

“Hayfield,June 7, 1755.“Dear Sir,—I would speak with regard to the case debated in your last conference at Leeds. Some of your lay itinerant preachers had a desire, as such, to administer the sacraments of baptism and the Lord’s supper. Now might it not be justly said unto them, ‘Seemeth it but a small thing unto you, that God hath separated you from among the congregation, to bring you near to Himself, that ye thus seek the priesthood also? Alas! alas! ye take too much upon you, ye sons of Levi.’“What can the event be, but settling in such places as seem most commodious to them, and then settling upon their lees? Has not this been the general bane of scriptural Christianity? Has it not eaten out the life of religion, and caused the power of godliness to dwindle in Dissenters of every denomination? For who—who can bear ease and fulness of bread?“Be not, dear sir, estranged in your affection, nor straitened in your bowels of love to the mother that bare you, and still continues, notwithstanding small irregularities in you, to dandle you on her knees. O! labour, watch, and pray, with all your might, that no such breach be made. Wherefore should the pickthank heathen have cause to say, ‘Where is now their God?’ I query much, if, upon dissenting from the Established Church, the divisions and subdivisions of the Methodists among themselves would not exceed those of the anabaptists in Germany.”[230]

“Hayfield,June 7, 1755.

“Dear Sir,—I would speak with regard to the case debated in your last conference at Leeds. Some of your lay itinerant preachers had a desire, as such, to administer the sacraments of baptism and the Lord’s supper. Now might it not be justly said unto them, ‘Seemeth it but a small thing unto you, that God hath separated you from among the congregation, to bring you near to Himself, that ye thus seek the priesthood also? Alas! alas! ye take too much upon you, ye sons of Levi.’

“What can the event be, but settling in such places as seem most commodious to them, and then settling upon their lees? Has not this been the general bane of scriptural Christianity? Has it not eaten out the life of religion, and caused the power of godliness to dwindle in Dissenters of every denomination? For who—who can bear ease and fulness of bread?

“Be not, dear sir, estranged in your affection, nor straitened in your bowels of love to the mother that bare you, and still continues, notwithstanding small irregularities in you, to dandle you on her knees. O! labour, watch, and pray, with all your might, that no such breach be made. Wherefore should the pickthank heathen have cause to say, ‘Where is now their God?’ I query much, if, upon dissenting from the Established Church, the divisions and subdivisions of the Methodists among themselves would not exceed those of the anabaptists in Germany.”[230]

Before leaving the subject, a few more letters must be added. The following were addressed by Wesley to his brother.

“London,June 20, 1755.“Dear Brother,—Did not you understand, that they all promised, by Thomas Walsh, not to administer, even among themselves? I think that a huge point given up; perhaps more than they could give up with a clear conscience. They showed an excellent spirit. When I (not to say you) spoke once and again—spokesatis pro imperio, when I reflected on their answers, I admired their spirit, and was ashamed of my own. The practical conclusion was, ‘Not to separate from the Church.’ Did we not all agree in this? Surely either you or I must have been asleep, or we could not differ so widely in a matter of fact! Here is Charles Perronet raving ‘because his friends have given up all’; and Charles Wesley, ‘because they have given up nothing’; and I, in the midst, staring and wondering both at one and the other. I do not want to do anything more, unless I could bring them over to my opinion; and I am not in haste for that. Joseph Cownley says, ‘For such and such reasons, I dare not hear a drunkard preach, or read prayers’; I answer, I dare—but I cannot answer his reasons. Adieu!“John Wesley.”[231]“London,June 28, 1755.“Dear Brother,—Go to Ireland, if you think so, and save Ireland. Wherever I have been in England, the societies are far more firmly and rationally attached to the Church than ever they were before. I have no fear about this matter. I only fear the preachers’ or the people’s leaving, not the Church, but the love of God, and inward or outward holiness. To this I press them forward continually. I dare not, in conscience, spend my time and strength on externals. If, as my lady says, all outward establishments are Babel, so is this establishment. Let it stand for me. I neither set it up nor pull it down. But let you and I build up the city of God. I have often desired our preachers to bury a corpse at Wapping; I mean, to give an exhortation closed with prayer. I do not know, that this is any branch of the sacerdotal office. Thomas Walsh (I will declare it on the housetop) has given me all the satisfaction I desire, and all that an honest man could give. I love, admire, and honour him; and wish we had six preachers in all England of his spirit. But enough of this. Let us draw the saw no longer, but use all our talents to promote the mind that was in Christ. We have not one preacher, who either proposed, or desires, or designs (that I know) to separate from the Church at all. Their principles, in this single point of ordination, I do not approve; but I pray for more and more of their spirit (in general) and practice. Driving me may make me fluctuate; though I do not yet. ‘When the preachers in Ireland set up for themselves, must you not disown them?’ I answer, ‘When.’ Adieu.“John Wesley.”[232]

“London,June 20, 1755.

“Dear Brother,—Did not you understand, that they all promised, by Thomas Walsh, not to administer, even among themselves? I think that a huge point given up; perhaps more than they could give up with a clear conscience. They showed an excellent spirit. When I (not to say you) spoke once and again—spokesatis pro imperio, when I reflected on their answers, I admired their spirit, and was ashamed of my own. The practical conclusion was, ‘Not to separate from the Church.’ Did we not all agree in this? Surely either you or I must have been asleep, or we could not differ so widely in a matter of fact! Here is Charles Perronet raving ‘because his friends have given up all’; and Charles Wesley, ‘because they have given up nothing’; and I, in the midst, staring and wondering both at one and the other. I do not want to do anything more, unless I could bring them over to my opinion; and I am not in haste for that. Joseph Cownley says, ‘For such and such reasons, I dare not hear a drunkard preach, or read prayers’; I answer, I dare—but I cannot answer his reasons. Adieu!

“John Wesley.”[231]

“London,June 28, 1755.

“Dear Brother,—Go to Ireland, if you think so, and save Ireland. Wherever I have been in England, the societies are far more firmly and rationally attached to the Church than ever they were before. I have no fear about this matter. I only fear the preachers’ or the people’s leaving, not the Church, but the love of God, and inward or outward holiness. To this I press them forward continually. I dare not, in conscience, spend my time and strength on externals. If, as my lady says, all outward establishments are Babel, so is this establishment. Let it stand for me. I neither set it up nor pull it down. But let you and I build up the city of God. I have often desired our preachers to bury a corpse at Wapping; I mean, to give an exhortation closed with prayer. I do not know, that this is any branch of the sacerdotal office. Thomas Walsh (I will declare it on the housetop) has given me all the satisfaction I desire, and all that an honest man could give. I love, admire, and honour him; and wish we had six preachers in all England of his spirit. But enough of this. Let us draw the saw no longer, but use all our talents to promote the mind that was in Christ. We have not one preacher, who either proposed, or desires, or designs (that I know) to separate from the Church at all. Their principles, in this single point of ordination, I do not approve; but I pray for more and more of their spirit (in general) and practice. Driving me may make me fluctuate; though I do not yet. ‘When the preachers in Ireland set up for themselves, must you not disown them?’ I answer, ‘When.’ Adieu.

“John Wesley.”[232]

At this period the Rev. Samuel Walker was a zealous and useful clergyman in Cornwall. Born in Exeter, he had become a graduate of Exeter College, Oxford, and, for fourteen years, had been a minister of the Church of England. His labours had been greatly blessed at Truro. At least, eight hundred persons had repaired to him with the gaoler’s question, “What must I do to be saved?” Within the last twelve months, he had formed his converts into societies, and had drawn up rules for their regulation. He was a deeply devoted man, and finished a laborious and useful life within six years after the time of which we are now writing. He was one of the friends of Wesley, who wrote to him as follows.

“Bristol,September 24, 1755.“Reverend dear Sir,—You greatly oblige me by speaking your thoughts so freely. All that you say concerning the inexpediency of a separation from the Church, I readily allow; as, likewise, that the first and main question must be, is itlawfulto separate? Accordingly, this was debated first, and that at large, in seven or eight long conversations. And it was then only, when we could not agree concerning this, that we proceeded to weigh theexpediencyof it.”

“Bristol,September 24, 1755.

“Reverend dear Sir,—You greatly oblige me by speaking your thoughts so freely. All that you say concerning the inexpediency of a separation from the Church, I readily allow; as, likewise, that the first and main question must be, is itlawfulto separate? Accordingly, this was debated first, and that at large, in seven or eight long conversations. And it was then only, when we could not agree concerning this, that we proceeded to weigh theexpediencyof it.”

Wesley then proceeds to state the reasons assigned by his preachers, why they ought to separate from the Established Church, namely:—1. Though the liturgy is, in general, possessed of rare excellence, “it is both absurd and sinful, to declare such an assent and consent, to any merely human composition,” as is required to it. 2. Though they did not “object to the use of forms,” they durst “not confine themselves to them.” 3. Because they considered the decretals of the Church as “the very dregs of popery,” and “many of the canons as grossly wicked as absurd. The spirit which they breathe is throughout popish and antichristian. Nothing can be more diabolical than theipso factoexcommunications so often denounced therein. While the whole method of executing these canons, in our spiritual courts, is too bad to be tolerated, not in a Christian, but in a Mahommedan or pagan nation.” 4. Because they feared that many of the Church of England ministers neitherlivedthe gospel,taughtit, norknewit; and because they doubted “whether it was lawful to attend the ministrations of those whom God had not sent to minister.” 5. Because the doctrines preached by theseclergymen were “not only wrong, but fundamentally so, and subversive of the whole gospel.”

Having stated these as the reasons assigned for separation, Wesley proceeds.

“I will freely acknowledge that I cannot answer these arguments to my own satisfaction; so that my conclusion, which I cannot yet give up, ‘that it is lawful to continue in the Church,’ stands almost without any premises that are able to bear its weight.“My difficulty is very much increased by one of your observations. I know the original doctrines of the Church are sound; and I know her worship is, in the main, pure and scriptural; but, if ‘the essence of the Church of England, considered as such, consists in her orders and laws; (many of which I, myself can say nothing for) ‘and not in her worship and doctrines,’ those who separate from her have a far stronger plea than I was ever sensible of.“At present, I apprehend those, and those only, to separate from the Church, who either renounce her fundamental doctrines, or refuse to join in her public worship. As yet, we have done neither; nor have we taken one step further than we were convinced was our bounden duty. It is from a full conviction of this, that we have—(1) preached abroad; (2) prayed extempore; (3) formed societies; and (4) permitted preachers who were not episcopally ordained. And were we pushed on this side, were there no alternative allowed, we should judge it our bounden duty, rather wholly to separate from the Church, than to give up any one of these points. Therefore, if we cannot stop a separation without stopping lay preachers, the case is clear: we cannot stop it at all.“‘But if we permit them, should we not do more? Should we not appoint them? Since the bare permission puts the matter out of our hands, and deprives us of all our influence?’ In great measure it does; therefore, to appoint them is far more expedient, if it be lawful. But is it lawful for presbyters, circumstanced as we are, to appoint other ministers? This is the very point wherein we desire advice, being afraid of leaning to our own understanding.“It is undoubtedly needful, as you observe, to come to some resolution on this point, and the sooner the better. I, therefore, rejoice to hear that you think, ‘this matter may be better, and more inoffensively ordered; and that a method may be found, which, conducted with prudence and patience, will reduce the constitution of Methodism to due order, and render the Methodists, under God, more instrumental to the ends of practical religion.’ This, sir, is the very thing I want. I must, therefore, beg your sentiments on this head; and that as particularly as your other engagements will allow. I remain, reverend dear sir,“Your obliged and affectionate brother and servant,“John Wesley.”[233]

“My difficulty is very much increased by one of your observations. I know the original doctrines of the Church are sound; and I know her worship is, in the main, pure and scriptural; but, if ‘the essence of the Church of England, considered as such, consists in her orders and laws; (many of which I, myself can say nothing for) ‘and not in her worship and doctrines,’ those who separate from her have a far stronger plea than I was ever sensible of.

“At present, I apprehend those, and those only, to separate from the Church, who either renounce her fundamental doctrines, or refuse to join in her public worship. As yet, we have done neither; nor have we taken one step further than we were convinced was our bounden duty. It is from a full conviction of this, that we have—(1) preached abroad; (2) prayed extempore; (3) formed societies; and (4) permitted preachers who were not episcopally ordained. And were we pushed on this side, were there no alternative allowed, we should judge it our bounden duty, rather wholly to separate from the Church, than to give up any one of these points. Therefore, if we cannot stop a separation without stopping lay preachers, the case is clear: we cannot stop it at all.

“‘But if we permit them, should we not do more? Should we not appoint them? Since the bare permission puts the matter out of our hands, and deprives us of all our influence?’ In great measure it does; therefore, to appoint them is far more expedient, if it be lawful. But is it lawful for presbyters, circumstanced as we are, to appoint other ministers? This is the very point wherein we desire advice, being afraid of leaning to our own understanding.

“It is undoubtedly needful, as you observe, to come to some resolution on this point, and the sooner the better. I, therefore, rejoice to hear that you think, ‘this matter may be better, and more inoffensively ordered; and that a method may be found, which, conducted with prudence and patience, will reduce the constitution of Methodism to due order, and render the Methodists, under God, more instrumental to the ends of practical religion.’ This, sir, is the very thing I want. I must, therefore, beg your sentiments on this head; and that as particularly as your other engagements will allow. I remain, reverend dear sir,

“Your obliged and affectionate brother and servant,

“John Wesley.”[233]

All must admit, that this is a most important letter. It proves three momentous facts. 1. That the conference of 1755 could not come to an agreement as to thelawfulnessof separating from the Church of England; and that the only point settled was as to the presentexpediencyof such a separation. 2. That the arguments used, in favour of a separation, were arguments which Wesley was not able to answer to his own satisfaction. And, 3. That rather than give up open air preaching, extemporaneous prayer, forming societies, and permitting men not episcopally ordained to preach, Wesley would wholly separate himself from the Established Church.

Wesley’s position was peculiar. Of all the Methodist clergymen then existing, he was the only one who evinced a willingness to look the difficulties of the situation fairly in the face. His brother was furious. Grimshaw threatened to leave the Methodists if the Methodists left the Church. Baddiley unworthily taunted the lay preachers with aspiring after priestly honours. Walker evidently held strong opinions against the contemplated movement. And Whitefield wrote to Lady Huntingdon as follows.

“Newcastle,September 24, 1755.“Oh, how hath my pleasure been alloyed at Leeds! I rejoiced there with trembling; for, unknown to me, they had almost finished a large house in order to form a separate congregation. If this scheme succeeds, an awful separation, I fear, will take place among the societies. I have written to Mr. Wesley, and have done all I could to prevent it. Oh this self love, this self will! It is the devil of devils.”[234]

“Newcastle,September 24, 1755.

“Oh, how hath my pleasure been alloyed at Leeds! I rejoiced there with trembling; for, unknown to me, they had almost finished a large house in order to form a separate congregation. If this scheme succeeds, an awful separation, I fear, will take place among the societies. I have written to Mr. Wesley, and have done all I could to prevent it. Oh this self love, this self will! It is the devil of devils.”[234]

Another clergyman, who was consulted in this emergency, was the Rev. Thomas Adam, rector of Wintringham, near Malton, in Yorkshire, two years older than Wesley, born and educated in Leeds, a graduate of Christ’s College, Cambridge, who obtained the Wintringham living at the age of twenty-three, and retained it for about sixty years, until his death in 1784. Mr. Adam wrote to Wesley as follows.

“Wintringham,October 10, 1755.“Reverend Sir,—As you are pleased to desire my opinion on ‘a formal separation of the Methodists from the Church of England,’ I shall make no apology for giving it to you in as explicit a manner as I can.

“Wintringham,October 10, 1755.

“Reverend Sir,—As you are pleased to desire my opinion on ‘a formal separation of the Methodists from the Church of England,’ I shall make no apology for giving it to you in as explicit a manner as I can.

“As you are not satisfied, in your conscience, of the lawfulness of a separation in form, but, on the contrary, have advanced many reasons against it, methinks your way is plain before you. If any considerable number of the Methodists should persist in carrying their design of separation into execution, you and others, your present scruples subsisting, will be obliged in conscience to disavow, and declare openly against it. Your present embarrassments are very great, and should be a warning to all how they venture upon a revolt from the authority and standing rules of the church to which they belong. I fear, sir, that your saying, you do not appoint, but only approve of the lay preachers, from a persuasion of their call and fitness, savours of disingenuity. Where is the difference? Under whose sanction do they act? Would they think their call a sufficient warrant for commencing preachers without your approbation, tacit or express? And what is their preaching upon this call, but a manifest breach upon the order of the Church, and an inlet to confusion? Upon the whole, therefore, I submit to your serious consideration, whether the separation is not wide enough already, particularly in the instance of unordained persons preaching, and gathering societies to themselves wherever they can; and whether all the Methodists might not serve the interests of Christ better, by returning to a closer union with the Church, and repairing the breach they have made, than by making it still wider, and separating, what they think, the gospel leaven from the lump?”[235]

The following is Wesley’s answer.

“London,October 31, 1755.“Reverend Sir,—You have much obliged me by your clear and friendly answer; with the main of which I fully agree: for I am still in my former sentiment—‘We will notgo out; if we arethrust out, well.’ And of the same judgment are, I believe, nineteen in twenty of our preachers, and an equal majority of the people. We are fully convinced, that, to separate from an established church is never lawful but when it is absolutely necessary; and we do not see any such necessity yet. Therefore, we have, at present, no thoughts of separation.“With regard to the steps we have hitherto taken, we have used all the caution which was possible. We have done nothing rashly, nothing without deep and long consideration, and much prayer. Nor have we taken one deliberate step, of which we, as yet, see reason to repent. It is true, in some things, we vary from the rules of the Church; but no further than we apprehend is our bounden duty. It is from a full conviction of this, that we preach abroad, use extemporary prayer, form those who appear to be awakened into societies, and permit laymen, whom we believe God has called, to preach.“I saypermit, because we ourselves have hitherto viewed it in no other light. This we are clearly satisfied wemaydo; that wemay do more, we are not satisfied. It is not clear to us, that presbyters, so circumstancedas we are, mayappointorordainothers; but it is, that we maydirect, as well assufferthem to do, what we conceive they aremoved to by the Holy Ghost. It is true, that, inordinarycases, both aninwardand anoutwardcall are requisite. But we apprehend there is something far fromordinaryin the present case; and, upon the calmest view of things, we think, they, who are only called of God, and not of man, havemoreright to preach than they who are only called of man, and not of God. Now that many of the clergy, though called of man, are not called of God to preach His gospel is undeniable: 1. Because they themselves utterly disclaim, nay, and ridicule the inward call. 2. Because they do not know what the gospel is: of consequence, theydo notandcannotpreach it.“This, at present, is my chief embarrassment. That I have not gone too far yet, I know; but whether I have gone far enough, I am extremely doubtful. I see those running whom God hath not sent; destroying their own souls, and those that hear them. Unless I warn, in all ways I can, these perishing souls of their danger, am I clear of the blood of these men? Soul damning clergymen lay me under more difficulties than soul saving laymen!“Those among ourselves, who have been in doubt, whether they ought so to beware of these false prophets, as not to hear them at all, are not men of a ‘forward, uncharitable zeal;’ but of a calm, loving, temperate spirit. They are perfectly easy as to their own call to preach; but they are sometimes afraid, that the countenancing these blind guides is a dead weight even on those clergymen who are really called of God. ‘Why else,’ say they, ‘does not God bless their labours?’ We know several regular clergymen who preach the genuine gospel, but to no effect at all. There is one exception in England: Mr. Walker, of Truro. We do not know one more, who has converted one soul in his own parish. If it be said, ‘Has not Mr. Grimshaw and Mr. Baddiley?’ No, not one, till they wereirregular: till both the one and the other formedirregularsocieties, and took in laymen to assist them. Can there be a stronger proof that God is pleased withirregular, even more than withregularpreaching?”[236]

“London,October 31, 1755.

“Reverend Sir,—You have much obliged me by your clear and friendly answer; with the main of which I fully agree: for I am still in my former sentiment—‘We will notgo out; if we arethrust out, well.’ And of the same judgment are, I believe, nineteen in twenty of our preachers, and an equal majority of the people. We are fully convinced, that, to separate from an established church is never lawful but when it is absolutely necessary; and we do not see any such necessity yet. Therefore, we have, at present, no thoughts of separation.

“With regard to the steps we have hitherto taken, we have used all the caution which was possible. We have done nothing rashly, nothing without deep and long consideration, and much prayer. Nor have we taken one deliberate step, of which we, as yet, see reason to repent. It is true, in some things, we vary from the rules of the Church; but no further than we apprehend is our bounden duty. It is from a full conviction of this, that we preach abroad, use extemporary prayer, form those who appear to be awakened into societies, and permit laymen, whom we believe God has called, to preach.

“I saypermit, because we ourselves have hitherto viewed it in no other light. This we are clearly satisfied wemaydo; that wemay do more, we are not satisfied. It is not clear to us, that presbyters, so circumstancedas we are, mayappointorordainothers; but it is, that we maydirect, as well assufferthem to do, what we conceive they aremoved to by the Holy Ghost. It is true, that, inordinarycases, both aninwardand anoutwardcall are requisite. But we apprehend there is something far fromordinaryin the present case; and, upon the calmest view of things, we think, they, who are only called of God, and not of man, havemoreright to preach than they who are only called of man, and not of God. Now that many of the clergy, though called of man, are not called of God to preach His gospel is undeniable: 1. Because they themselves utterly disclaim, nay, and ridicule the inward call. 2. Because they do not know what the gospel is: of consequence, theydo notandcannotpreach it.

“This, at present, is my chief embarrassment. That I have not gone too far yet, I know; but whether I have gone far enough, I am extremely doubtful. I see those running whom God hath not sent; destroying their own souls, and those that hear them. Unless I warn, in all ways I can, these perishing souls of their danger, am I clear of the blood of these men? Soul damning clergymen lay me under more difficulties than soul saving laymen!

“Those among ourselves, who have been in doubt, whether they ought so to beware of these false prophets, as not to hear them at all, are not men of a ‘forward, uncharitable zeal;’ but of a calm, loving, temperate spirit. They are perfectly easy as to their own call to preach; but they are sometimes afraid, that the countenancing these blind guides is a dead weight even on those clergymen who are really called of God. ‘Why else,’ say they, ‘does not God bless their labours?’ We know several regular clergymen who preach the genuine gospel, but to no effect at all. There is one exception in England: Mr. Walker, of Truro. We do not know one more, who has converted one soul in his own parish. If it be said, ‘Has not Mr. Grimshaw and Mr. Baddiley?’ No, not one, till they wereirregular: till both the one and the other formedirregularsocieties, and took in laymen to assist them. Can there be a stronger proof that God is pleased withirregular, even more than withregularpreaching?”[236]

No apology is needed for the insertion of these long extracts. In these days,—when the reunion, amalgamation, or absorption of the Methodists with the Church of England, is exciting so much attention, they deserve to be read with more than ordinary interest. A recurrence to the subject will often be necessary; but, for the present, we must leave it, and track the footsteps of Wesley during the remainder of the year 1755.

The conference at Leeds being concluded, he left that town, on the 12th of May, for Newcastle, where he foundsome of the Methodists had left the Church already, and others were on the point of doing so, and all, “as they supposed, on his authority!” Three weeks were spent in the Newcastle circuit. He then set out for London, and, at the end of the first day’s journey, reached Osmotherley.[237]

Here he made strict inquiry concerning an event of recent occurrence, and which at the time excited great attention. Osmotherley lies nestled nearly at the foot of a long mountain range, known by the name of Black Hambleton. A few weeks before, a part of the mountain consisting of a vast ridge of rock, called Whiston Cliff, was split asunder, amid a sound as of rolling thunder. On March 25, there was a loud noise issuing from the mountain, but nothing more. Next day, a huge piece of the rocky precipice, fifteen yards thick, ten high, and above twenty broad, was torn from the mountain side and thrown into the valley. The ground shook, and immense stones, of several tons weight, rose like giants out of the ground below, and rolled to and fro with marvellous velocity. On the three succeeding days, the ground continued trembling; in many places the earth clave asunder; and huge rocks turned upside down and moved in all directions. Patches of ground, as much as fifty yards in diameter, were lifted bodily, and, burdened with rocks and even trees, were removed to a considerable distance, without the least fissure being created by the transit. In a space of about forty acres, the earth was cleft in a thousand places, while the cliff, from which the rest was torn, was white as snow, and, glittering in the sunlight, was visible at a distance of many miles.

Wesley, at all times keenly alive to the supernatural, took the deepest interest in this phenomenon. At Osmotherley, he met with eye and ear witnesses of this strange occurrence. He went with one of them, Edward Abbot, a weaver, to the spot, and “walked, crept and climbed, round and over great part of the ruins.” He wrote a description of what he saw, which was published in theLondon Magazine, theGentleman’s Magazine, thePublic Advertiser, and other periodicals. He endeavoured to account for the phenomenon, and came to the conclusion, that it was not produced by any “merely natural cause,—fire, water, or air, but by God Himself,” who arose to shake terribly the earth; and who purposely chose such a place, where there was so great a concourse of nobility and gentry every year.[238]This excited the ire of an anonymous contributor to theGentleman’s Magazine, who declared that he had “caused an inquiry to be made into the fact, at no small trouble and expense; and found the whole to be a falsehood, without the least degree of truth for its foundation.” A more audacious lie than this, it is difficult to imagine; and yet it was published. A few months later, Wesley wrote as follows to the editor of that periodical.

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