1764.
1764Age 61
CHARLES Wesley, in feeble health, seems to have spent the year 1764 in London and in Bristol. Whitefield was in America, and so much an invalid, that he could only preach about thrice a week. Though distant, he affectionately remembered his old friend Wesley. Hence the following.
“Philadelphia,September 25, 1764.“Reverend and dear Sir,—Your kind letter, dated in January last, through the negligence of those that received the parcel, did not reach me till within these few days. I have been mercifully carried through the summer’s heat; and, had strength permitted, I might have preached to thousands and thousands thrice a day. Zealous ministers are not so rare in this new world as in other parts. Here is room for a hundred itinerants. Fain would I end my life in rambling after those that have rambled away from Jesus Christ. I am persuaded you are likeminded. I wish you and all your dear fellow labourers much prosperity. I do not repent being a poor, despised, cast out, and now almost worn out itinerant. I would do it again, if I had my choice. If you and all yours would join in praying over a poor, worthless, but willing pilgrim, it would be a very great act of charity, he being, though less than the least of all,“Reverend and very dear sir, ever yours in Jesus,“George Whitefield.”[577]
“Philadelphia,September 25, 1764.
“Reverend and dear Sir,—Your kind letter, dated in January last, through the negligence of those that received the parcel, did not reach me till within these few days. I have been mercifully carried through the summer’s heat; and, had strength permitted, I might have preached to thousands and thousands thrice a day. Zealous ministers are not so rare in this new world as in other parts. Here is room for a hundred itinerants. Fain would I end my life in rambling after those that have rambled away from Jesus Christ. I am persuaded you are likeminded. I wish you and all your dear fellow labourers much prosperity. I do not repent being a poor, despised, cast out, and now almost worn out itinerant. I would do it again, if I had my choice. If you and all yours would join in praying over a poor, worthless, but willing pilgrim, it would be a very great act of charity, he being, though less than the least of all,
“Reverend and very dear sir, ever yours in Jesus,
“George Whitefield.”[577]
Whitefield was away from England; but even that was not enough to save him from the malignant attacks of his English enemies. At the very commencement of the year, the half insane watchmaker, mentioned in a previous chapter, published another of his shilling pamphlets, with the fantastic title: “Remarks upon the Life, Character, and Behaviour of the Rev. George Whitefield, as written by himself, from the time of his birth to the time he departed from his Tabernacle; demonstrating, by astronomical calculation, that his ascension, meridian, and declination were necessarily actuated by planetary influence, and that his doctrine was not Divine mission, but from a mere fatality evident, as daily seen in the sad catastrophe of his unhappy, gloomy, and misguided followers.The whole being a choice new year’s gift for Methodists, and one of the most valuable prizes that ever was drawn since Methodism has been in being. By John Harman, astronomer.” Well might theMonthly Reviewremark: “Harman styles himself ‘regulator of enthusiasts,’ and ‘astronomer’; we look upon him as a comical genius, who has contrived to plague the Methodists and their great leader, in the style of an almanack maker, and with all the antiquated jargon of astrology.”[578]
During the month of January, Wesley, besides preaching in London and its immediate vicinity, visited Dorking, High-Wycombe, Oxford, and Witney.
Within three miles of the last mentioned town, at South Leigh, Wesley preached his first sermon, in the year 1725; but, oddly enough, this was the first time that he preached at Witney itself.[579]
Wesley writes: “This is such a people as I have not seen; so remarkably diligent in business, and, at the same time, of so quiet a spirit, and so calm and civil in their behaviour.”
Near to Witney, at Blandford Park, resided Mr. Bolton and his unmarried sister, whose house, for many years, was one of Wesley’s much loved haunts. Miss Bolton was one of Wesley’s favourite correspondents, and Mr. Bolton one of his best local preachers. On one occasion, when the two friends were snugly seated in Mr. Bolton’s parlour, and Wesley, as usual, was employed with his book and pen, the Witney host, wishful to draw his guest into conversation, began remarking how much pleasanter it was to live in the country than in town; “All is silent,” said he, “all retired, and no distracting noises of the busy multitude intrude themselves.” “True, Neddy,” replied Wesley with his usual quickness, “butnoisy thoughtsmay.” The hint sufficed, and Neddy subsided into silence.
On February 2, Wesley reopened the old Foundery, in London, which had been closed, for several weeks, in order to be repaired and otherwise improved. “It is now,” says he, “not only firm and safe, but clean and decent, and capable of receiving several hundreds more.”
On February 6, he opened the new chapel at Wapping. Ten days later, he writes: “I once more took a serious walk through the tombs in Westminster Abbey. What heaps of unmeaning stone and marble! But there was one tomb which showed common sense; that beautiful figure of Mr. Nightingale, endeavouring to screen his lovely wife from death. Here, indeed, the marble seems to speak, and the statues appear only not alive.”
It is well known, that the Rev. Martin Madan, minister at the Lock hospital, and his curate, the Rev. Thomas Haweis, were both most passionately fond of music, and themselves composers.[580]Once a year, their chapel was turned into a concert room for the performance of oratorios; and, on two occasions at least, Wesley was a listener. He writes: “1764, February 29.—I heard ‘Judith,’ an oratorio, performed at the Lock. Some parts of it were exceeding fine; but there are two things in all modern pieces of music, which I could never reconcile to common sense. One is, singing the same words ten times over; the other, singing different words by different persons, at one and the same time. And this, in the most solemn addresses to God, whether by way of prayer or thanksgiving. This can never be defended by all the musicians in Europe, till reason is quite out of date.”
He was present again the year following, when “Ruth” was the oratorio performed, and observed: “The sense was admirable throughout; and much of the poetry not contemptible. This, joined with exquisite music, might possibly make an impression even upon rich and honourable sinners.”
Some will wonder at Wesley attending the performance of oratorios; but why so? Fault may properly be found with Martin Madan for using a place of worship for such performances; but Martin Madan was merely copying the example of his superiors, who, even then, once a year, gave the use of their cathedrals to the choirs of Gloucester, Hereford, and Worcester, for the same musical purposes. Indeed, some of the early Methodists adopted the same doubtful usage. We have before us more than one of Handel’s oratorios, specially printed, for performance in Oldham Street chapel,Manchester, only two or three years after Wesley’s death. All this was dubious; indeed, we venture to designate it desecration. A Christian sanctuary is a place far too sacred to be used as a place of intellectual entertainment, even though, as in the case of Martin Madan, the pleasure be of the most refined and exalted character; but, excepting the fact that a place of worship was turned into a concert hall, who can reasonably find fault with Wesley attending the performance of the oratorios in question? Music was a passion in the Wesley family; and no one felt it stronger than the subject of this memoir. His brother’s sons, Charles and Samuel, were young Mozarts; and his own taste was exquisitely beautiful and pure. The music sung by the first Methodists was music of his own selecting; and, in after years, even he himself marvelled that, without studying the science, his selections had been so classical, and so much in harmony with the severest taste of the greatest masters. In 1768, he wrote: “I was much surprised in reading an ‘Essay on Music,’ written by one who is a thorough master of the subject, to find, that the music of the ancients was as simple as that of the Methodists; that their music wholly consisted of melody, or the arrangement of single notes; that what is now called harmony, singing in parts, the whole of counterpoints and fugues, is quite novel, being never known in the world till the popedom of Leo X.”
On the 12th of March, Wesley commenced his long northern journey, which occupied nearly the next five months. At Stroud, he writes: “How many years were we beating the air in this place! one wrong headed man pulling down all we could build up; but, since he is gone, the word of God takes root, and the society increases both in number and strength.”
At Birmingham, Wesley preached in the chapel which had formerly been a playhouse, and remarks: “Happy would it be, if all the playhouses in the kingdom were converted to so good an use. After service, the mob gathered, and threw dirt and stones at people going out.”
At Dudley, “formerly a den of lions, but now quiet as Bristol, they had just finished their preaching house, which was thoroughly filled.” Mr. Southall and his family were a part of the first society; in his house meetings for prayer wereheld; and more than once were his window’s smashed, and the congregation cursed with the most bitter oaths and curses.[581]
At Wednesbury, Wesley had the largest congregation he had seen since he left London. The riots here, when Methodism was first introduced, have been already noticed. Suffice it to add further, that a quaker was the means of quelling them. This “Friend” happening to ride through the town, the mob swore he was a preacher, pulled him from his horse, dragged him to a coalpit, and threatened to throw him in. The man of peace availed himself of law, and prosecuted his assailants at the assizes; and, from that time, the tumults of the town subsided.[582]
At Walsall, notwithstanding the inclemency of the season, he had to preach out of doors, at seven o’clock in the morning, the chapel not being able to contain the people. Remembering past scenes, well might Wesley say, “How is Walsall changed! Now has God either tamed the wild beasts, or chained them up!”
On March 26, Wesley paid his first visit to Ashby-de-la-Zouch. The chapel and the chapel yard both were filled; “and I saw,” says Wesley, “but one trifler among them all, which, I understood, was an attorney. Poor man! if men live what I preach, the hope of his gain is lost.”
On leaving Ashby, Wesley went to Derby, and attempted to preach in the market-place, but he no sooner announced his text than the mob raised such a noise, that he found it impossible to make himself heard; and, hence, he quietly retired to the house of Mr. Dobinson, “an innumerable retinue” following after and throwing stones.
At Sheffield, Wesley found about sixty who professed to be entirely sanctified. He writes: “I could not learn, that any among them walk unworthy of their profession. Many watch over them for evil; but they ‘overcome evil with good.’ I found nothing of self conceit, stubbornness, impatience of contradiction, or London enthusiasm, among them.”
From Sheffield, he proceeded to Rotherham, Doncaster,Epworth, and Grimsby. At Rotherham, he preached at the opening of a new chapel, a donkey, who had walked up to the door, being, as he relates, apparently one of his most attentive auditors. At Doncaster, a society had recently been formed, which met in the house of Betty Riley, and had Thomas Naylor as its leader. The rabble were rude and often violent; but truth was mighty, and its triumphs great. On one occasion, in 1765, while Jeremiah Cocker of Sheffield was preaching, a bull was driven up to him; but the preacher quietly laid his hands upon its horns, and continued his discourse. Still, for many years, Methodism in Doncaster was a feeble thing, and even as late as 1793, when it had sixty members, it raised only £1 5s.per quarter for the support of the work of God, or about a farthing and a half per member weekly. In reference to Grimsby, Wesley writes: “Grimsby, once the most dead, is now the most lively place in all the country. Here has been a large and swift increase both of the society and hearers, so that the house, though galleries are added, is still too small. The mayor and all the gentry of the town were present; and so was our Lord, in an uncommon manner. Some dropped down as dead; but, after a while, rejoiced with joy unspeakable. One was carried away in violent fits. I went to her after the service. She was strongly convulsed from head to foot, and shrieked out in a dreadful manner. The unclean spirit did tear her indeed: but his reign was not long. In the morning both her soul and body were healed, and she acknowledged both the justice and mercy of God.”
This is a curious entry, which the reader is left to ponder.
Proceeding to Gainsborough, Wesley no sooner began to preach in Sir Nevil Hickman’s hall than a cock began crowing above his head. The noisy rival, however, was speedily dislodged, and the service was carried on in peace. Wesley then went to Hull, and Beverley, at the latter of which places, the original hive of the Methodist congregations was the house of a shoemaker, where “the Culamite preachers,” as the itinerants were called, were often literally besieged by furious rabbles, and became “a hissing” to the people.
Wesley spent nearly a week at York; after which he proceeded to Helmsley, where he found his friend, the Rev. Dr. Conyers, greatly changed. The Calvinists had prejudiced himagainst the Arminians, and, notwithstanding the warmth of his friendship twelve months before, he was now suspicious, cold, and distant. The itinerant then wended his way to Scarborough, Robin Hood’s Bay, Whitby, Guisborough, Stokesley, Hutton, Potto, Yarm, Stockton, Darlington, Barnard Castle, and Newcastle on Tyne. He also paid a visit to Weardale, a beautiful valley, above twenty miles long, with only five places of religious worship, to which however was now added a Methodist chapel, built at High House in 1760.[583]
After a three weeks’ stay at Newcastle and in its neighbourhood, Wesley set out for Scotland, preaching at Morpeth, Alnwick, and Berwick on his way. Nearly a month was spent in North Britain. At Edinburgh, he attended the sessions of the General Assembly; and, when he preached on Calton Hill, many, of the ministers were there to hear him. With some hesitation, he joined, at the West Kirk, in the celebration of the Lord’s supper. He visited Dundee, Brechin, Aberdeen, Old Meldrum, Banff, Inverness, Nairn, and other places. In several instances, he preached in the parish kirks; and remarks: “There is seldom fear of wanting a congregation in Scotland. But the misfortune is, they know everything; so they learn nothing.” Two months afterwards, he wrote the following, hitherto unpublished, letter to Lady Maxwell, then a young Scotch widow of twenty-two.
“London,August 17, 1764.“My dear Lady,—Since I had the pleasure of yours, I have hardly had an hour that I could call my own, otherwise I would not have delayed writing so long, as I have a tender regard for you, and an earnest desire, that you should be altogether a Christian. I cannot be content with your being ever so harmless, or regular, in your behaviour, or even exemplary in all externals. You have received the fear of God already; but shall you stop here? God forbid! This is only the beginning of wisdom. You are not to end there. Fear shall ripen into love. You shall know (perhaps very soon) that love of God which passeth knowledge. You shall witness the kingdom of God within you, even righteousness, peace, and joy in the Holy Ghost. It is no small instance of the goodness of God toward you, that you are conscious of your want of living faith. And this goodness herein is more remarkable, because almost all your neighbours would set you down for a right good believer. O beware of these flatteries. Hold fast to the convictions which God has given you. Faith,—living,conquering, loving faith, is undoubtedly the thing you want; and of this you have frequently a taste, to encourage you in pressing forward. Such is the tender mercy of Him that loves you! Such His desire, that you should receive all His precious promises! Do not think they are afar off. Do not imagine you must stay long months, or years, before you receive them. Do not put them off a day, an hour. Why not now? Why should you not look up this instant, and see, as it were, Jesus Christ evidently set forth, crucified before your eyes? O hear His voice, ‘Daughter, be of good cheer! thy sins are forgiven thee!’ ‘Say not, in thy heart, who shall go up into heaven, or who shall go down into the deep?’ No! ‘The word is nigh thee, even in thy mouth, and in thy heart.’ ‘Lord, I believe! Help my unbelief!’ Joy in the Holy Ghost is a precious gift of God; but, yet, tenderness of conscience is a still greater gift. And all this is for you—just ready.‘The speechless awe, that dares not move,And all the silent heaven of love.’“I am no great friend to solitary Christianity. Nevertheless, in so peculiar a case as yours, I think an exception may be admitted. It does seem most expedient foryou, to retire from Edinburgh, at least for a season, till God has increased your strength. For the company of those who know not God, who are strangers to the religion of the heart, especially if they are sensible, agreeable persons, might quite damp the grace of God in your soul.“You cannot oblige me more than by telling me all that is in your heart. There is no danger of your tiring me. I do not often write so long letters as this; but when I write toyou, I am full of matter. I seem to see you just before me,—a poor, feeble, helpless creature, but just upon the point of salvation; upright of heart (in a measure), full of real desires for God, and emerging into light. The Lord take you whole! So prays, my dear lady, your affectionate servant,“John Wesley.”
“London,August 17, 1764.
“My dear Lady,—Since I had the pleasure of yours, I have hardly had an hour that I could call my own, otherwise I would not have delayed writing so long, as I have a tender regard for you, and an earnest desire, that you should be altogether a Christian. I cannot be content with your being ever so harmless, or regular, in your behaviour, or even exemplary in all externals. You have received the fear of God already; but shall you stop here? God forbid! This is only the beginning of wisdom. You are not to end there. Fear shall ripen into love. You shall know (perhaps very soon) that love of God which passeth knowledge. You shall witness the kingdom of God within you, even righteousness, peace, and joy in the Holy Ghost. It is no small instance of the goodness of God toward you, that you are conscious of your want of living faith. And this goodness herein is more remarkable, because almost all your neighbours would set you down for a right good believer. O beware of these flatteries. Hold fast to the convictions which God has given you. Faith,—living,conquering, loving faith, is undoubtedly the thing you want; and of this you have frequently a taste, to encourage you in pressing forward. Such is the tender mercy of Him that loves you! Such His desire, that you should receive all His precious promises! Do not think they are afar off. Do not imagine you must stay long months, or years, before you receive them. Do not put them off a day, an hour. Why not now? Why should you not look up this instant, and see, as it were, Jesus Christ evidently set forth, crucified before your eyes? O hear His voice, ‘Daughter, be of good cheer! thy sins are forgiven thee!’ ‘Say not, in thy heart, who shall go up into heaven, or who shall go down into the deep?’ No! ‘The word is nigh thee, even in thy mouth, and in thy heart.’ ‘Lord, I believe! Help my unbelief!’ Joy in the Holy Ghost is a precious gift of God; but, yet, tenderness of conscience is a still greater gift. And all this is for you—just ready.
‘The speechless awe, that dares not move,And all the silent heaven of love.’
‘The speechless awe, that dares not move,And all the silent heaven of love.’
‘The speechless awe, that dares not move,And all the silent heaven of love.’
‘The speechless awe, that dares not move,
And all the silent heaven of love.’
“I am no great friend to solitary Christianity. Nevertheless, in so peculiar a case as yours, I think an exception may be admitted. It does seem most expedient foryou, to retire from Edinburgh, at least for a season, till God has increased your strength. For the company of those who know not God, who are strangers to the religion of the heart, especially if they are sensible, agreeable persons, might quite damp the grace of God in your soul.
“You cannot oblige me more than by telling me all that is in your heart. There is no danger of your tiring me. I do not often write so long letters as this; but when I write toyou, I am full of matter. I seem to see you just before me,—a poor, feeble, helpless creature, but just upon the point of salvation; upright of heart (in a measure), full of real desires for God, and emerging into light. The Lord take you whole! So prays, my dear lady, your affectionate servant,
“John Wesley.”
Such was Wesley’s encouraging advice to this noble penitent. Soon afterwards, Lady Maxwell became a member of the Methodist society, and continued such until her death in 1810.
Returning to Newcastle, Wesley started, on June 21, for Whitehaven, of whose society he writes: “What has continually hurt this poor people is offence. I found the society now all in confusion, because a woman had scolded with her neighbour, and another had stolen a twopenny loaf. The want of field preaching, also, has been one cause of deadness here. I do not find any great increase of the work of God without it. If ever this is laid aside, I expect the whole work will gradually die away.”
On June 25, he came to Kendal, where “the people had been so harassed by seceders, and disputers of every kind, that they were now dry and dead as stones.” The next day he preached four times, and rode fifty miles, without weariness. He then made his way to Otley, Guiseley, Keighley, Bradford, Birstal, Leeds, Wakefield, Dewsbury, Halifax, Huddersfield, and Manchester. For the last ten days, he had preached three times every day, and many of the times, in the open air. He then proceeded to Bolton, Wigan, Liverpool, Warrington, Chester, Macclesfield, Congleton, Burslem, Madeley, and Shrewsbury. The enumeration of these places will furnish an idea, not only of Wesley’s labours, but of the chief towns where Methodism had been introduced.
From Shrewsbury, he went through Wales to Bristol. On the first day’s journey, he and his companion were in the saddle from four o’clock in the morning till eight at night, when they found they had missed their way. They were told to ride in a certain direction; but their path soon ended in a bog. Then an honest man mounted his horse, and galloped before them, up hill and down, till he brought them into a road, which, he said, led to Roesfair. They rode on, till another met them, and said, “No; this is the way to Aberystwyth. If you would go to Roesfair, you must turn back, and ride down to yonder bridge.” At the bridge, the master of a little public house directed them to the next village, where they inquired again, and were again set exactly wrong. Having wandered an hour upon the mountains, “through rocks, and bogs, and precipices,” they got back to the bridge, whence they had been directed. It was now past ten o’clock, and they had been riding and preaching for the last eighteen hours; but to obtain rest was impracticable; for the public house was full of drunken, roaring miners; and, besides that, there was but one bed in the roadside inn, and neither grass, nor hay, nor corn for cattle. At length, they hired one of the miners, who was “miserably drunk,” to walk with them to Roesfair whither they were travelling. On his way, the man fell all his length into a river, which partly restored his senses. Between eleven and twelve they reached their destination; but, even here, provender for their beasts of burden there was none; and, to make bad things worse, theostler and the miner, after the travellers were gone to bed, mounted the jaded animals for a ride; and, next morning, the mule of Wesley’s friend was found cut in several places, whilst Wesley’s horse was bleeding from a wound, two inches deep, made, it seemed, by a stroke with a pitchfork. Wesley got safe to Bristol on August 4.
Here we must pause, in his itinerancy, to notice other matters, which occurred during his five months’ journey.
One is a letter referring to exercise on horseback, not inappropriate to the adventure just related. The letter was addressed to his friend, Mr. Ebenezer Blackwell, who had begun to drive his carriage.
“Liverpool,July 14, 1764.“Dear Sir,—My brother informs me, that you have been so extremely ill, that your life was hardly expected. I really am under apprehensions lest that chariot should cost you your life. If, after having been accustomed to ride on horseback for many years, you should now exchange a horse for a carriage, it cannot be that you should have good health. It is a vain thing to expect it. I judge of your case by my own. I must be on horseback for life, if I would be healthy. Now and then, indeed, if I could afford it, I should rest myself for fifty miles in a chaise; but, without riding near as much as I do now, I must never look for health.“I am, dear sir,“Your very affectionate servant,“John Wesley.”[584]
“Liverpool,July 14, 1764.
“Dear Sir,—My brother informs me, that you have been so extremely ill, that your life was hardly expected. I really am under apprehensions lest that chariot should cost you your life. If, after having been accustomed to ride on horseback for many years, you should now exchange a horse for a carriage, it cannot be that you should have good health. It is a vain thing to expect it. I judge of your case by my own. I must be on horseback for life, if I would be healthy. Now and then, indeed, if I could afford it, I should rest myself for fifty miles in a chaise; but, without riding near as much as I do now, I must never look for health.
“I am, dear sir,
“Your very affectionate servant,
“John Wesley.”[584]
Let the railway riding and carriage driving public of the present day take a hint from this.
Another letter may be inserted here, which shows, that, in the Methodist movement, Wesley was now without a counsellor. His brother, to whom the letter was addressed, had retired into comparative seclusion; and there was no one to occupy his place. The letter also contains historical allusions of considerable importance.
“Haddington,May 25, 1764.“Dear Brother,—Is there any reason why you and I should have no further intercourse with each other? I know none; although possibly there are persons in the world, who would not be sorry for it. I hope you find peace and unity in the south, as we do in the north; only the seceders and Mr. Sandeman’s friends are ready to eat us up. And no wonder; for these, as well as deists and Socinians, I opposeex professo. But how doThomas Maxfield and his friends go on? quietly, orgladiatorio animo? And how are John Jones, Downes, and Richardson? and my best friend, and yours?“The frightful stories, written from London, had made all our preachers in the north afraid even to mutter about perfection; and, of course, the people, on all sides, were grown good Calvinists in that point. It is what I foresaw from the beginning; that the devil would strive, by Thomas Maxfield and company, to drive perfection out of the kingdom.“O let you and I hold fast whereunto we have attained; and let our yea be yea, and our nay nay! I feel the want of some about me, that are all faith and love. No man was more profitable to me than George Bell, while he was simple of heart. O for heat and light united! My love to Sally. Adieu!“John Wesley.“[585]
“Haddington,May 25, 1764.
“Dear Brother,—Is there any reason why you and I should have no further intercourse with each other? I know none; although possibly there are persons in the world, who would not be sorry for it. I hope you find peace and unity in the south, as we do in the north; only the seceders and Mr. Sandeman’s friends are ready to eat us up. And no wonder; for these, as well as deists and Socinians, I opposeex professo. But how doThomas Maxfield and his friends go on? quietly, orgladiatorio animo? And how are John Jones, Downes, and Richardson? and my best friend, and yours?
“The frightful stories, written from London, had made all our preachers in the north afraid even to mutter about perfection; and, of course, the people, on all sides, were grown good Calvinists in that point. It is what I foresaw from the beginning; that the devil would strive, by Thomas Maxfield and company, to drive perfection out of the kingdom.
“O let you and I hold fast whereunto we have attained; and let our yea be yea, and our nay nay! I feel the want of some about me, that are all faith and love. No man was more profitable to me than George Bell, while he was simple of heart. O for heat and light united! My love to Sally. Adieu!
“John Wesley.“[585]
The next matter to be mentioned was of paramount importance. The desertion of Maxfield, the retirement of Wesley’s brother, and the Greek ordination of John Jones have been already noticed. Just at this juncture, Providence raised up the Rev. John Richardson, a young Yorkshireman, who was episcopally ordained, had a curacy in Sussex, and, in 1762, was made a happy witness of the power of Divine truth under a sermon preached by Thomas Rankin. Within a year after this, Richardson relinquished his curacy, joined the Methodists, and became Wesley’s assistant in London. Still, Wesley, in the spring of 1764, was in the greatest difficulty. He was bound to visit his country societies; his brother declined to supply his place in London, and also objected to John Jones taking any part in administering the sacraments during Wesley’s absence. Things were in this position when Wesley wrote to his brother as follows.
“London,March 1, 1764.“Dear Brother,—You ‘have no thoughts of venturing to London before May!’ Then I must indeed ‘do the best I can.’ So I must comply with the advice of the stewards, as well as my own judgment, and insist upon John Jones’s assisting me on Sunday. I have delayed all this time purely out of tenderness to you. Adieu!“John Wesley.”[586]
“London,March 1, 1764.
“Dear Brother,—You ‘have no thoughts of venturing to London before May!’ Then I must indeed ‘do the best I can.’ So I must comply with the advice of the stewards, as well as my own judgment, and insist upon John Jones’s assisting me on Sunday. I have delayed all this time purely out of tenderness to you. Adieu!
“John Wesley.”[586]
This was bringing the matter to an issue; and Charles Wesley must have felt that, if John Jones, ordained by the dubious Erasmus, was really employed in giving the sacramentto the London Methodists, he had no one to blame except himself. Mr. Jones was so annoyed by Charles Wesley’s opposition, that he left the Methodist connexion, procured reordination from the Bishop of London, and was presented to the living of Harwich.
A fortnight after writing thus to Charles, Wesley went to Bristol, where his brother was residing. “Here,” he says, “I met several serious clergymen. I have long desired, that there might be an open, avowed union between all who preach those fundamental truths—original sin, and justification by faith, producing inward and outward holiness; but all my endeavours have been hitherto ineffectual. God’s time is not fully come.“
Some further explanation of this is necessary. In the spring of the present year, Wesley had a correspondence with the Countess of Huntingdon, and with the Rev. Mr. Hart, of Bristol, respecting the desirability of promoting union among gospel preachers. The following letter has not been previously published; it was addressed to the countess.
“Newcastle,May 16, 1764.“My dear Lady,—I am much obliged to your ladyship for your encouraging answer, which plainly speaks a heart devoted to God, and longing for the furtherance of His kingdom. I have likewise received an exceeding friendly letter from Mr. Hart, testifying a great desire of union among the preachers of the gospel; only he carries the point considerably farther than I do, proposing a free debate concerning our several opinions. Now this, I fear, we are not yet able to bear: I fear it might occasion some sharpness of expression, if not of spirit too, which might tear open the wounds before they are fully closed. I am far from being assured, that I could bear it myself; and perhaps others might be as weak as I. To me, therefore, it still seems most expedient to avoid disputing of every kind: at least, for a season, till we have tasted each other’s spirit, and confirmed our love to each other. I own freely, I am sick of disputing: I am weary to bear it; my whole soul cries out, ‘Peace! Peace!’ at least with the children of God, that we may all unite our strength, to carry on the war against the ‘rulers of the darkness of this world.’ Still I ask but one thing, ‘Is thyheartright, as my heart is with thine?’ If it be, give me thine hand. Let us take ‘sweet counsel together, and strengthen each other in the Lord.’“And the advantage in the proposal I make is this: if it should be (which God forbid!) that I should find none to join me therein, I will, by God’s help, comply with it myself. None can hinder this; and, I think, my brother will be likeminded, yea, and all who act in connection with us.“Probably it might contribute much to this end, if those of our brethren who have opportunity would be at Bristol, on Thursday, the 9th of August. We might then spend a few hours in free conversation, either apart from, or in conjunction with, the other preachers. I apprehend, if your ladyship could then be near, it might be of excellent service in confirming any kind and friendly disposition, which our Lord might plant in the hearts of His servants. Surely if this can be effectually done, we shall again see Satan, as lightning, fall from heaven.“I am, my dear lady, your ladyship’s most affectionate and obedient servant,“John Wesley.”
“Newcastle,May 16, 1764.
“My dear Lady,—I am much obliged to your ladyship for your encouraging answer, which plainly speaks a heart devoted to God, and longing for the furtherance of His kingdom. I have likewise received an exceeding friendly letter from Mr. Hart, testifying a great desire of union among the preachers of the gospel; only he carries the point considerably farther than I do, proposing a free debate concerning our several opinions. Now this, I fear, we are not yet able to bear: I fear it might occasion some sharpness of expression, if not of spirit too, which might tear open the wounds before they are fully closed. I am far from being assured, that I could bear it myself; and perhaps others might be as weak as I. To me, therefore, it still seems most expedient to avoid disputing of every kind: at least, for a season, till we have tasted each other’s spirit, and confirmed our love to each other. I own freely, I am sick of disputing: I am weary to bear it; my whole soul cries out, ‘Peace! Peace!’ at least with the children of God, that we may all unite our strength, to carry on the war against the ‘rulers of the darkness of this world.’ Still I ask but one thing, ‘Is thyheartright, as my heart is with thine?’ If it be, give me thine hand. Let us take ‘sweet counsel together, and strengthen each other in the Lord.’
“And the advantage in the proposal I make is this: if it should be (which God forbid!) that I should find none to join me therein, I will, by God’s help, comply with it myself. None can hinder this; and, I think, my brother will be likeminded, yea, and all who act in connection with us.
“Probably it might contribute much to this end, if those of our brethren who have opportunity would be at Bristol, on Thursday, the 9th of August. We might then spend a few hours in free conversation, either apart from, or in conjunction with, the other preachers. I apprehend, if your ladyship could then be near, it might be of excellent service in confirming any kind and friendly disposition, which our Lord might plant in the hearts of His servants. Surely if this can be effectually done, we shall again see Satan, as lightning, fall from heaven.
“I am, my dear lady, your ladyship’s most affectionate and obedient servant,
“John Wesley.”
Previous to this, on April 19, while at Scarborough, Wesley had drawn up a letter, which he subsequently sent to about fifty clergymen, bearing on the subject of Christian union. It is said[587]that this letter had been submitted to Lord Dartmouth more than two years previous to this; be that as it may, it was now forwarded to the clergymen who were preaching the doctrines above mentioned. These included Messrs. Perronet, Romaine, Newton, Shirley, Adam, Fletcher, Baddiley, Roquet, Sellon, Venn, Richardson, Furley, Conyers, Berridge, and Hicks, all of whom have been alluded to in previous pages of the present history. Besides these, there were Mr. Colley, occasionally one of Wesley’s assistants; Mr. Jesse, perpetual curate of West Bromwich; Mr. Talbot, vicar of St. Giles’s, Reading; Mr. Stillingfleet, of Shawbury; Mr. Andrews, vicar of Stinchcombe; Mr. Jane, vicar of Acton; Mr. Hart, vicar of St. George’s, Bristol; Mr. Browne, vicar of Olney; Mr. Burnett, vicar of Elland, Yorkshire; Mr. Bentley, curate of Dr. Conyers; and Messrs. Downing, Riland, Johnson, Symes, and King, of whom we know nothing.
After mentioning the above clergymen as agreeing in the three essentials—(1) original sin; (2) justification by faith; and (3) holiness of life—Wesley proceeds to state:
“I do not desire a union of opinions among these. They might agree or disagree, touching absolute decrees on the one hand, and perfection on the other. Not a union in expressions. These may still speak of the imputed righteousness, and those of the merits of Christ. Not a union with regard to outward order. Some may remain still quite regular, some quite irregular; and some partly regular, and partly irregular. Butthese things being as they are, as each is persuaded in his own mind, is it not a most desirable thing that we should—“1. Remove hindrances out of the way? Not judge one another, not despise one another, not envy one another? Not be displeased at one another’s gifts or success, even though greater than our own? Not wait for one another’s halting, much less wish for it, or rejoice therein?“Never speak disrespectfully, slightly, coldly, or unkindly of each other; never repeat each other’s faults, mistakes, or infirmities, much less listen for and gather them up; never say or do anything to hinder each other’s usefulness, either directly or indirectly? Is it not a most desirable thing that we should—“2. Love as brethren? Think well of and honour one another? Wish all good, all grace, all gifts, all success, yea, greater than our own, to each other? Expect God will answer our wish, rejoice in every appearance thereof, and praise Him for it? Readily believe good of each other, as readily as we once believed evil?“Speak respectfully, honourably, kindly of each other; defend each other’s character; speak all the good we can of each other; recommend one another where we have influence; each help the other on in his work, and enlarge his influence by all the honest means he can?“This is the union which I have long sought after; and is it not the duty of every one of us so to do? Would it not be far better for ourselves? a means of promoting both our holiness and happiness? Would it not remove much guilt from those who have been faulty in any of these instances? and much pain from those who have kept themselves pure? Would it not be far better for the people, who suffer severely from the clashings and contentions of their leaders, which seldom fail to occasion many unprofitable, yea hurtful, disputes among them? Would it not be better even for the poor blind world, robbing them of their sport, ‘Oh, they cannot agree among themselves!’ Would it not be better for the whole work of God, which would then deepen and widen on every side?“‘But it will never be; it is utterly impossible.’ Certainly it is with men. Who imagines we can do this? that it can be effected by any human power? All nature is against it; every infirmity, every wrong temper and passion; love of honour and praise, of power, of preeminence, anger, resentment, pride; long contracted habit and prejudice lurking in ten thousand forms. The devil and all his angels are against it. For if this takes place, how shall his kingdom stand? All the world, all that know not God, are against it, though they may seem to favour it for a season. Let us settle this in our hearts, that we may be utterly cut off from all dependence on our own strength or wisdom.“But surely ‘with God all things are possible’; therefore ‘all things are possible to him that believeth’; and this union is proposed only to them that believe, that show their faith by their works.“When Mr. C.” [Conyers?] “was objecting the impossibility of ever effecting such a union, I went upstairs, and, after a little prayer, opened Kempis on these words:—‘Expecta Dominum: viriliter age: noli diffidere:noli discedere: sed corpus et animam expose constanter pro gloria Dei.’“I am, dear sir, your affectionate servant,“John Wesley.”
“I do not desire a union of opinions among these. They might agree or disagree, touching absolute decrees on the one hand, and perfection on the other. Not a union in expressions. These may still speak of the imputed righteousness, and those of the merits of Christ. Not a union with regard to outward order. Some may remain still quite regular, some quite irregular; and some partly regular, and partly irregular. Butthese things being as they are, as each is persuaded in his own mind, is it not a most desirable thing that we should—
“1. Remove hindrances out of the way? Not judge one another, not despise one another, not envy one another? Not be displeased at one another’s gifts or success, even though greater than our own? Not wait for one another’s halting, much less wish for it, or rejoice therein?
“Never speak disrespectfully, slightly, coldly, or unkindly of each other; never repeat each other’s faults, mistakes, or infirmities, much less listen for and gather them up; never say or do anything to hinder each other’s usefulness, either directly or indirectly? Is it not a most desirable thing that we should—
“2. Love as brethren? Think well of and honour one another? Wish all good, all grace, all gifts, all success, yea, greater than our own, to each other? Expect God will answer our wish, rejoice in every appearance thereof, and praise Him for it? Readily believe good of each other, as readily as we once believed evil?
“Speak respectfully, honourably, kindly of each other; defend each other’s character; speak all the good we can of each other; recommend one another where we have influence; each help the other on in his work, and enlarge his influence by all the honest means he can?
“This is the union which I have long sought after; and is it not the duty of every one of us so to do? Would it not be far better for ourselves? a means of promoting both our holiness and happiness? Would it not remove much guilt from those who have been faulty in any of these instances? and much pain from those who have kept themselves pure? Would it not be far better for the people, who suffer severely from the clashings and contentions of their leaders, which seldom fail to occasion many unprofitable, yea hurtful, disputes among them? Would it not be better even for the poor blind world, robbing them of their sport, ‘Oh, they cannot agree among themselves!’ Would it not be better for the whole work of God, which would then deepen and widen on every side?
“‘But it will never be; it is utterly impossible.’ Certainly it is with men. Who imagines we can do this? that it can be effected by any human power? All nature is against it; every infirmity, every wrong temper and passion; love of honour and praise, of power, of preeminence, anger, resentment, pride; long contracted habit and prejudice lurking in ten thousand forms. The devil and all his angels are against it. For if this takes place, how shall his kingdom stand? All the world, all that know not God, are against it, though they may seem to favour it for a season. Let us settle this in our hearts, that we may be utterly cut off from all dependence on our own strength or wisdom.
“But surely ‘with God all things are possible’; therefore ‘all things are possible to him that believeth’; and this union is proposed only to them that believe, that show their faith by their works.
“When Mr. C.” [Conyers?] “was objecting the impossibility of ever effecting such a union, I went upstairs, and, after a little prayer, opened Kempis on these words:—‘Expecta Dominum: viriliter age: noli diffidere:noli discedere: sed corpus et animam expose constanter pro gloria Dei.’
“I am, dear sir, your affectionate servant,
“John Wesley.”
Will it be believed that, though this superlatively Christian letter was sent to about fiftyevangelicalclergymen, only three of them condescended to return an answer? This brotherly union was the chief subject discussed at the conference, which commenced in Bristol on the 6th of August. In describing its proceedings Wesley writes: “The great point I now laboured for was a good understanding with all our brethren of the clergy, who are heartily engaged in propagating vital religion.” A dozen of the clergymen, to whom Wesley’s circular had been sent, attended the conference; but for what purpose? John Pawson, who was present, says:
“In the year 1764, twelve of those gentlemen attended our conference in Bristol, in order to prevail with Mr. Wesley to withdraw the preachers from every parish where there was an awakened minister; and Mr. Charles Wesley honestly told us, that if he was a settled minister in any particular place, we should not preach there. To whom Mr. Hampson replied, ‘I would preach there, and never ask your leave, and should have as good a right to do so as you would have.’ Mr. Charles Wesley’s answer was in a strain of high church eloquence indeed! but I leave it. His prediction was never accomplished, nor ever can be. However, these gentlemen failed in their attempt that time; Mr. Wesley would not give up his societies to them.”[588]
“In the year 1764, twelve of those gentlemen attended our conference in Bristol, in order to prevail with Mr. Wesley to withdraw the preachers from every parish where there was an awakened minister; and Mr. Charles Wesley honestly told us, that if he was a settled minister in any particular place, we should not preach there. To whom Mr. Hampson replied, ‘I would preach there, and never ask your leave, and should have as good a right to do so as you would have.’ Mr. Charles Wesley’s answer was in a strain of high church eloquence indeed! but I leave it. His prediction was never accomplished, nor ever can be. However, these gentlemen failed in their attempt that time; Mr. Wesley would not give up his societies to them.”[588]
With this glimpse of the finale of Wesley’s Christian proposal, we must now rest satisfied. He did his duty; but only three, even of the best clergy in the land, were prepared to cooperate with him.
It has been hinted, that Wesley’s circular was, in the first instance, submitted to Lord Dartmouth, the great friend of the Countess of Huntingdon, and the principal patron of the evangelical clergy of that period. There can be little doubt that it was so; and that another epistle on the same subject, dated “July 26, 1764,” was addressed to the same nobleman. Without quoting that part of the letter which gives the history of Wesley’s proposal for union, we merely furnish the twoconcluding paragraphs, and chiefly because they are strikingly characteristic of the writer’s almost rough fidelity and courage.
“If your lordship has heard any objections” [to the proposed union], “I should be glad to know them. May I be permitted to ask, Have not the objections you have heard made some impression upon your lordship? Have they not occasioned, if I may speak freely, your lordship’s standing aloof from me? Why do I ask? Indeed, not upon my own account. ‘Quid mea? Ego in portu navigo.’ I can truly say, I neither fear nor desire anything from your lordship: to speak a rough truth, I do not desire any intercourse with any persons of quality in England. I mean, for my own sake; they do me no good, and I fear I can do none to them. If it be desired, I will readily leave all those to the care of my fellow labourers; I will article with them so to do, rather than this shall be any bone of contention.“Were I not afraid of giving your lordship pain, I would speak yet still further. Methinks, you desire I should; that is, to tell you once for all, every thought that rises in my heart. I will then. At present I do not wantyou, but I really think you wantme. For have you a person, in all England, who speaks to your lordship so plain and downright as I do? who considers not thepeer, but theman? not theearl, but theimmortal spirit? who rarely commends, but often blames, and perhaps would do it oftener if you desired it? who is jealous over you with a godly jealousy, lest you should be less a Christian by being a nobleman, lest, after having made a fair advance towards heaven, you should measure back your steps to earth again? O my lord, is not such a person as this needful for you in the highest degree? If you have any such, I have no more to say, but that I pray God to bless him to your soul. If you have not, despise not the assistance which it may please God to give you by, my lord,“Your lordship’s ready servant,“John Wesley.”[589]
“If your lordship has heard any objections” [to the proposed union], “I should be glad to know them. May I be permitted to ask, Have not the objections you have heard made some impression upon your lordship? Have they not occasioned, if I may speak freely, your lordship’s standing aloof from me? Why do I ask? Indeed, not upon my own account. ‘Quid mea? Ego in portu navigo.’ I can truly say, I neither fear nor desire anything from your lordship: to speak a rough truth, I do not desire any intercourse with any persons of quality in England. I mean, for my own sake; they do me no good, and I fear I can do none to them. If it be desired, I will readily leave all those to the care of my fellow labourers; I will article with them so to do, rather than this shall be any bone of contention.
“Were I not afraid of giving your lordship pain, I would speak yet still further. Methinks, you desire I should; that is, to tell you once for all, every thought that rises in my heart. I will then. At present I do not wantyou, but I really think you wantme. For have you a person, in all England, who speaks to your lordship so plain and downright as I do? who considers not thepeer, but theman? not theearl, but theimmortal spirit? who rarely commends, but often blames, and perhaps would do it oftener if you desired it? who is jealous over you with a godly jealousy, lest you should be less a Christian by being a nobleman, lest, after having made a fair advance towards heaven, you should measure back your steps to earth again? O my lord, is not such a person as this needful for you in the highest degree? If you have any such, I have no more to say, but that I pray God to bless him to your soul. If you have not, despise not the assistance which it may please God to give you by, my lord,
“Your lordship’s ready servant,
“John Wesley.”[589]
We must now hastily trace Wesley’s footsteps during the remainder of the year 1764.
The conference in Bristol being ended, he came to London on August 11. On the 18th he preached, for the first time, in the new chapel at Snowsfields. On the 20th, he says: “I went to Canterbury, and opened our new chapel there.[590]How is it, that many protestants, even in England, do not knowthat no other consecration of church or chapel is allowed, much less required, in England, than the performance of public worship therein? This is the only consecration of any church in Great Britain which is necessary, or even lawful. It is true, Archbishop Laud composed a form of consecration; but it was never allowed, much less established, in England. Let this be remembered by all who talk so idly of preaching in unconsecrated places!”
On September 3, Wesley returned to Bristol, in the neighbourhood of which he spent the next month, meeting classes and preaching. On Saturday, October 6, he got back to London; preached the next day thrice, and administered the Lord’s supper; and then, a little before midnight, started, by coach, for Norwich, whose society he pronounced the most changeable in all England. In 1759, when James Wheatley’s tabernacle and congregation were taken, there were 760 Norwich Methodists; in two years, the 760 were reduced to 412; a year afterwards they became 630; and now, two years later, they were only 174.
It was during this Norfolk visitation, that Wesley preached, for the first time, at Lowestoft. He writes: “a wilder congregation I have not seen; but the bridle was in their teeth. All attended, and a considerable part seemed to understand something of what was spoken.”
On his return to London, Wesley called the leaders together, and proposed a scheme for defraying the debts on the London chapels, now about£900; and, in six days, by a personal canvas, he raised nearly two thirds of that amount. “What was done,” says he, “was done with the utmost cheerfulness. I remember but one exception; only one gentleman squeezed out ten shillings as so many drops of blood.” Wesley also met the London preachers, every morning, to read with them his “Compendium of Natural Philosophy.” He employed his spare moments in writing; and made short tours to Kent, Sussex, and Essex, for the purpose of visiting his societies there. In this diversified employment, the year was ended.
The amount of labour through which Wesley passed was almost incredible. His preaching, his travelling, his society visitations, his writing and publishing, were enough to have occupied half-a-dozen ordinary men; but to all these must beadded his correspondence, and his having to give counsel to all sorts of people, and on all sorts of matters. Even this, single and alone, was no trifle, as will be seen by what follows, and which may be taken as fair specimens of things constantly occurring.
For a quarter of a century, Wesley and his brother had bestowed a large amount of ministerial labour on the inhabitants of Bristol; and it was undeniable, that their services had produced incalculable good. Under such circumstances, there was no presumption in their occasionally taking part in the public business of the city. This they did in 1764. At that time, the Bristol Methodists were alarmed by a proposal to build a new theatre. Charles Wesley and others thought it desirable to send to the Bristol corporation a formal petition against the proposal. Wesley himself thought, that he and his brother were sufficiently well known in Bristol to render a formal petition needless; and that a letter, written on behalf of the Bristol Methodists, would do quite as well. Hence the following, addressed “to the mayor and corporation of Bristol.”
“London,December 20, 1764.“Gentlemen,—Both my brother and I, and all who have any connection with us, are extremely sensible of our obligations to you, for the civility which you have shown us on all occasions; and we cannot but feel ourselves deeply interested in whatever we apprehend, in any degree, to concern your honour, or the general good and prosperity of the city of Bristol. This occasions my giving you the present trouble, which, whether it has any further effect or no, you will please to receive as a testimony of the high regard which we shall ever retain for you.“The endeavours lately used to procure subscriptions for building a new playhouse, in Bristol, have given us not a little concern; and that on various accounts: not barely as most of the present stage entertainments sap the foundation of all religion, as they naturally tend to efface all traces of piety and seriousness out of the minds of men; but as they are peculiarly hurtful to a trading city; giving a wrong turn to youth especially, gay, trifling, and directly opposite to the spirit of industry and close application to business; and as drinking and debauchery of every kind are constant attendants on these entertainments, with indolence, effeminacy, and idleness, which affect trade in a high degree.“It was on these very considerations, that the corporation of Nottingham lately withstood all solicitations, and absolutely forbade the building of a new theatre there; and I doubt not but thousands will reap the benefit of their wise and generous resolution.“It does not become me, gentlemen, to press anything upon you; but I could not avoid saying thus much, both in behalf of myself and all my friends. Wishing you the continuance and increase of every blessing,“I remain, gentlemen, your obliged and obedient servant,“John Wesley.”[591]
“London,December 20, 1764.
“Gentlemen,—Both my brother and I, and all who have any connection with us, are extremely sensible of our obligations to you, for the civility which you have shown us on all occasions; and we cannot but feel ourselves deeply interested in whatever we apprehend, in any degree, to concern your honour, or the general good and prosperity of the city of Bristol. This occasions my giving you the present trouble, which, whether it has any further effect or no, you will please to receive as a testimony of the high regard which we shall ever retain for you.
“The endeavours lately used to procure subscriptions for building a new playhouse, in Bristol, have given us not a little concern; and that on various accounts: not barely as most of the present stage entertainments sap the foundation of all religion, as they naturally tend to efface all traces of piety and seriousness out of the minds of men; but as they are peculiarly hurtful to a trading city; giving a wrong turn to youth especially, gay, trifling, and directly opposite to the spirit of industry and close application to business; and as drinking and debauchery of every kind are constant attendants on these entertainments, with indolence, effeminacy, and idleness, which affect trade in a high degree.
“It was on these very considerations, that the corporation of Nottingham lately withstood all solicitations, and absolutely forbade the building of a new theatre there; and I doubt not but thousands will reap the benefit of their wise and generous resolution.
“It does not become me, gentlemen, to press anything upon you; but I could not avoid saying thus much, both in behalf of myself and all my friends. Wishing you the continuance and increase of every blessing,
“I remain, gentlemen, your obliged and obedient servant,
“John Wesley.”[591]
Before leaving Bristol, another of Wesley’s papers may be inserted here, for, though without date, it seems to have been written about the year 1764. It is, in point of fact, a pastoral address, and one of the first that Methodism ever issued. The reader will perceive, that it refers to bribery, smuggling, sacraments, books, class-meetings, and connexional debts.