1767.

1767Age 64

CHARLES Wesley was still preaching, alternately, in London and in Bristol; and was writing and publishing his magnificent “Hymns on the Trinity,” and his “Hymns for the Use of Families.”[686]

Whitefield’s health was better, and he was able to spend most of the year 1767 in itinerating throughout England and Wales, and in preaching to assembled thousands. At Rodborough, he writes: “I was regaled with the company of some simple hearted, first rate old Methodists, of near thirty years’ standing.”[687]At Haverfordwest, he says: “I am just come from my field throne. Thousands and thousands attended by eight in the morning. Life and light seemed to fly all around. Who knows but preaching may be our grand catholicon again? This is the good methodistical, thirty year old medicine.”[688]Again: “Who knows but I may be strengthened to take a trip to Scotland? This itch after itinerating I hope will never be cured till we come to heaven.”[689]At Newcastle, he writes: “I have a blessed Methodist field street preaching plan before me. You may venture to direct for me at Mr. William Shent’s, peruke maker, at Leeds; but send me no bad news, unless absolutely necessary. Let me enjoy myself in my delightful itinerancy. It is good, both for my body and soul.”[690]At Thirsk, in another letter, and in the same strain, he remarks: “My body feels much fatigue in travelling; comforts in my soul overbalance. Every stage, more and more, convinces me that old Methodism is the thing—Hallelujah!”[691]And, again, on his return to London, in October, he observes: “I am just returned from my northern circuit, which has been pleasant, and I trust profitable. Everywhere the fields have been white unto harvest. I am become a downright street and field preacher.I wish the city, and want of riding, may not hurt me. No nestling, no nestling on this side Jordan. Heaven is the believer’s only resting place. There we shall not be disturbed.”[692]

Whitefield was again in his best beloved element. Alas! not for long!

With the exception of a short visit to Colchester, Norwich, and Yarmouth, Wesley spent the first two months of 1767 in London; and, on Ash Wednesday, March 4, “dined at a friend’s with Mr. Whitefield, still breathing nothing but love.” The two Wesleys and Whitefield, three old friends, were now “a threefold cord not quickly broken.” Their opinions differed, but their hearts were one. Ever and anon, means were used to create division; but the efforts failed. In some things, Wesley and his brother held conflicting sentiments so strongly, that it was difficult to work in harmony; but love not only ruled their hearts, but their speech and lives. The following letter, addressed to Charles Wesley, is illustrative of this.

“London,February 12, 1767.“Dear Brother,—What I mean is, Bishop Lowth is sometimes hypercritical, and finds fault where there is none. Yet, doubtless, his is the best English grammar that is extant. I never saw ‘Hermes’; the author of it is a rooted deist.“Pray take care that brother Henderson wants nothing. Sickness is an expensive thing.“You are not yet (nor probably I) aware of pickthanks. Such were those who told you I did not pray for you by name in public; and they are liars into the bargain, unless they are deaf.“The voice of one, who truly loves God, surely is,—‘’Tis worse than death my God to love,And not my God alone.’“Such an one is certainly ‘as much athirst for sanctification as he was once for justification.’ You remember, this used to be one of your constant questions. It is not now; therefore, you are altered in your sentiments: and, unless we come to an explanation, we shall inevitably contradict each other. But this ought not to be in any wise, if it can possibly be avoided.“I still think, to disbelieve all the professors” [of sanctification] “amounts to a denial of the thing. For if there be no living witness of what we have preached for twenty years, I cannot, dare not, preach it any longer. The whole comes to one point: is there, or is there not, anyinstantaneous sanctification between justification and death? I say, yes. You often seem to say, no. What arguments brought you to think so? Perhaps they may convince me too.“There is one question more, if you allow me there is such a thing; can one who has attained it fall? Formerly I thought not; but you, with Thomas Walsh and John Jones, convinced me of my mistake.“On Monday I am to set out for Norwich. Divide the men and women at once: so we do in London. I shall not be in town again till this day fortnight.‘Oh for a heart to praise my God!’“What is there beside? Παντα γελως και παντα κονις. Adieu!“John Wesley.”[693]

“London,February 12, 1767.

“Dear Brother,—What I mean is, Bishop Lowth is sometimes hypercritical, and finds fault where there is none. Yet, doubtless, his is the best English grammar that is extant. I never saw ‘Hermes’; the author of it is a rooted deist.

“Pray take care that brother Henderson wants nothing. Sickness is an expensive thing.

“You are not yet (nor probably I) aware of pickthanks. Such were those who told you I did not pray for you by name in public; and they are liars into the bargain, unless they are deaf.

“The voice of one, who truly loves God, surely is,—

‘’Tis worse than death my God to love,And not my God alone.’

‘’Tis worse than death my God to love,

And not my God alone.’

“Such an one is certainly ‘as much athirst for sanctification as he was once for justification.’ You remember, this used to be one of your constant questions. It is not now; therefore, you are altered in your sentiments: and, unless we come to an explanation, we shall inevitably contradict each other. But this ought not to be in any wise, if it can possibly be avoided.

“I still think, to disbelieve all the professors” [of sanctification] “amounts to a denial of the thing. For if there be no living witness of what we have preached for twenty years, I cannot, dare not, preach it any longer. The whole comes to one point: is there, or is there not, anyinstantaneous sanctification between justification and death? I say, yes. You often seem to say, no. What arguments brought you to think so? Perhaps they may convince me too.

“There is one question more, if you allow me there is such a thing; can one who has attained it fall? Formerly I thought not; but you, with Thomas Walsh and John Jones, convinced me of my mistake.

“On Monday I am to set out for Norwich. Divide the men and women at once: so we do in London. I shall not be in town again till this day fortnight.

‘Oh for a heart to praise my God!’

“What is there beside? Παντα γελως και παντα κονις. Adieu!

“John Wesley.”[693]

At this period the versatile Dr. Dodd was a large contributor to theChristian Magazine, for which service he received £100 per annum. Eleven years previous to this, Wesley had condescended to enter into a long correspondence with him, on the subject of Christian perfection.[694]Dodd, under a fictitious name, now revived the subject; and Wesley says, “I at length obliged Dr. Dodd by entering into the lists with him.” Wesley’s letter was published inLloyd’s Evening Post, of April 3, 1767.

“March 26, 1767.“Sir,—Many times, the publisher of theChristian Magazinehas attacked me without fear or wit; and, hereby, he has convinced his impartial readers of one thing, at least, that (as the vulgar say), ‘his fingers itch to be at me;’ that he has a passionate desire to measure swords with me. But I have other work upon my hands: I can employ the short remainder of my life to better purpose.“The occasion of his late attack is this: five or six and thirty years ago, I much admired the character of a perfect Christian drawn by Clemens Alexandrinus. Five or six and twenty years ago, a thought came into my mind, of drawing such a character myself, only in a more scriptural manner, and mostly in the very words of Scripture. This I entitled the ‘Character of a Methodist,’ believing, that curiosity would incite more people to read it, and, also, that some prejudice might thereby be removed from candid men. But, that none might imagine I intended a panegyric either upon myself or my friends, I guarded against this in the very title page, saying, in the name of both myself and them, ‘Not as though I had already attained, either were already perfect.’ To the same effect, I speak in the conclusion: ‘These are the principles and practices of our sect; these are the marks of a true Methodist’ (that is, a true Christian as I immediately after explain myself). ‘By these alone, do those, who are inderision so called,desireto be distinguished from other men. By these marks, do welabourto distinguish ourselves from those whose minds or lives are not according to the gospel of Christ.’“Upon this, ‘Rusticulus,’ or Dr. Dodd, says: ‘A Methodist, according to Mr. Wesley, is one who is perfect, and sinneth not in thought, word, or deed.’“Sir, have me excused. This is notaccordingto Mr. Wesley. I have told all the world,I am not perfect; and yet, you allow me to be aMethodist. I tell you flat,I have not attainedthe character I draw. Will you pin it upon me in spite of my teeth?“‘But Mr. Wesley says, the other Methodists have.’ I say no such thing. What I say, after having given a scriptural account of a perfect Christian, is this: ‘By these marks the Methodistsdesireto be distinguished from other men; by these welabourto distinguish ourselves.’ And do not you yourselfdesireandlabourafter the very same thing?“But you insist: ‘Mr. Wesley affirms the Methodists, that is, all Methodists, to be perfectly holy and righteous.’ Where do I affirm this? Not in the tract before us. In the front of this, I affirm just the contrary; and that I affirm it anywhere else is more than I know. Be pleased, sir, to point out the place; till this is done, all you add, bitterly enough, isbrutum fulmen; and the Methodists, so called, may still ‘declare,’ without any impeachment of their sincerity, that they ‘do not come to the holy table trusting in their own righteousness, but in God’s manifold and great mercies.’“I am, sir, yours, etc.,“John Wesley.”

“March 26, 1767.

“Sir,—Many times, the publisher of theChristian Magazinehas attacked me without fear or wit; and, hereby, he has convinced his impartial readers of one thing, at least, that (as the vulgar say), ‘his fingers itch to be at me;’ that he has a passionate desire to measure swords with me. But I have other work upon my hands: I can employ the short remainder of my life to better purpose.

“The occasion of his late attack is this: five or six and thirty years ago, I much admired the character of a perfect Christian drawn by Clemens Alexandrinus. Five or six and twenty years ago, a thought came into my mind, of drawing such a character myself, only in a more scriptural manner, and mostly in the very words of Scripture. This I entitled the ‘Character of a Methodist,’ believing, that curiosity would incite more people to read it, and, also, that some prejudice might thereby be removed from candid men. But, that none might imagine I intended a panegyric either upon myself or my friends, I guarded against this in the very title page, saying, in the name of both myself and them, ‘Not as though I had already attained, either were already perfect.’ To the same effect, I speak in the conclusion: ‘These are the principles and practices of our sect; these are the marks of a true Methodist’ (that is, a true Christian as I immediately after explain myself). ‘By these alone, do those, who are inderision so called,desireto be distinguished from other men. By these marks, do welabourto distinguish ourselves from those whose minds or lives are not according to the gospel of Christ.’

“Upon this, ‘Rusticulus,’ or Dr. Dodd, says: ‘A Methodist, according to Mr. Wesley, is one who is perfect, and sinneth not in thought, word, or deed.’

“Sir, have me excused. This is notaccordingto Mr. Wesley. I have told all the world,I am not perfect; and yet, you allow me to be aMethodist. I tell you flat,I have not attainedthe character I draw. Will you pin it upon me in spite of my teeth?

“‘But Mr. Wesley says, the other Methodists have.’ I say no such thing. What I say, after having given a scriptural account of a perfect Christian, is this: ‘By these marks the Methodistsdesireto be distinguished from other men; by these welabourto distinguish ourselves.’ And do not you yourselfdesireandlabourafter the very same thing?

“But you insist: ‘Mr. Wesley affirms the Methodists, that is, all Methodists, to be perfectly holy and righteous.’ Where do I affirm this? Not in the tract before us. In the front of this, I affirm just the contrary; and that I affirm it anywhere else is more than I know. Be pleased, sir, to point out the place; till this is done, all you add, bitterly enough, isbrutum fulmen; and the Methodists, so called, may still ‘declare,’ without any impeachment of their sincerity, that they ‘do not come to the holy table trusting in their own righteousness, but in God’s manifold and great mercies.’

“I am, sir, yours, etc.,

“John Wesley.”

The above is an important letter, were it for nothing else than showing that Wesley preached a doctrine he himself did not experience. For above thirty years, he had taught the doctrine of Christian perfection; but he here flatly declares, that, as yet, he had not attained to it: he taught it, not because he felt it, but because he believed the Bible taught it.

Wesley was anxious to visit his societies in the sister island. Ireland sorely needed his societies, and his societies needed him. As an instance illustrative of Ireland’s ignorance and superstition, at this period of Wesley’s history, it may be stated, that there was then a lake, in the county of Donegal, visited by about four thousand pilgrims, from all parts of Ireland, every year, many of them being the proxies of wealthier people, who, at a small expense of cash, discharged their sins, by employing the feet and knees of their poorer neighbours. The lake was about a mile and a half square, and had, in the centre of it, a small island, on which were built two chapels,and fifteen thatched dwellings for the accommodation of priests and penitents. The stay of each pilgrim in the holy island was from three to nine days, and his diet, during his visit, oatmeal and water. His penance was, to walk, without shoes and stockings, on a path of sharp and rough stones, not daring to pick his steps, for this would prevent the remission of his sins at the soles of his feet, the proper outlet; and would also divert his attention from the ave marias and pater nosters which he had to mumble in his piercing pilgrimage. Besides this pedestrian penance, he had to make the same sort of journey on his uncovered knees; and then to take his position in a narrow vault, and there sit with his head bowed down, for the space of four-and-twenty hours, without eating, drinking, or sleeping, and all the while repeating the prayers prescribed by his father confessor. To prevent the danger of a nap, each pilgrim penitent was furnished with a pin, to be suddenly inserted into his neighbour’s elbow, at the first approach of a drowsy nod; and, to complete the whole, each one was taken to a flat stone in the lake to undergo a scouring; after which, the priest bored a hole through the top of the pilgrim’s staff, in which he fastened a cross peg; and gave him as many holy pebbles from the lake as the poor dupe cared to carry for amulets among his friends. Thus scoured and fitted out, the man, with priestly and pious pomp, was then dismissed; and, with his shillalah converted into a pilgrim’s cross, became an object of veneration to all who met him.[695]

A journey to Ireland now is thought a trifle; but in Wesley’s days it was otherwise. Wesley’s purpose was to embark from Bristol; but, on arriving there, he found that there was no ship large enough to take his horses. Accordingly, he had to hurry from Bristol to Liverpool, where the same disappointment awaited him that he had met at Bristol. A third time he started, and now hastened from Liverpool to Portpatrick in Scotland; and here, on March 29, he was fortunate enough to find a vessel of sufficient size to carry him and his equine friends across the channel. Three weeks elapsed, however, from the time he left London to the time he left Portpatrick. Of course the interval was not spent without preaching. AtWednesbury, where, six months before, he had left one of his wearied nags to enjoy a rest, he found the poor beast, to the disgrace of the Wednesbury Methodists, had been ridden “all the winter, and was now galled, jaded, and worn to skin and bones.” At Liverpool, where he spent a sabbath, he made a public collection, which, to the honour of the Liverpool Methodists, amounted to the munificent sum of £1 4s.9d.[696]From Kendal to Portpatrick, he had to struggle against wind, and rain, and snow, and sleet, through the most miserable roads, and, at one point, Solway frith, through water reaching to his horse’s belly. What but the love of Christ could constrain a man to brave difficulties and dangers such as these?

Wesley spent four months in Ireland, from March 30 to July 29. A few jottings of his journeyings may be useful.

On March 31, he met the society at Belfast, where the Methodist preaching place was a slaughterhouse, and the circuit of which it formed a part consisted of the whole of the territory now included in the Portadown and Belfast districts; a circuit whose quarterly meeting a year afterwards passed the magnanimous resolution, that every member should “paya penny every quartertowards defraying the expenses of theround.”[697]

At Newry, when he began to preach in the market house, his congregation consisted of four persons besides himself. He writes, however: “A good number assembled before I had done, only none of the gentry; they were hindered by a business of more importance,—dressing for the assembly!” It was about this period, that the following expensive item was, with conscientious solemnity, entered in the Newry circuit stewards’ book: “A lash for Mr. Wesley’s whip, 3d.”[698]

On April 10, he writes: “I preached at Portadown, a place not troubled with any kind of religion. I stood in the street; the people gathered from all sides; and, when I prayed, kneeled down upon the stones, rich and poor, all around me.”

“April 15.—I rode to Armagh. Half an hour before the time of preaching, an officer came, and said, ‘Sir, the sovereign’(or mayor) ‘orders me to inform you, you shall not preach in this town.’ In order to make the trial, I walked to the market house at six. I had just begun when the sovereign came. He was talking very loud, and tolerably fast, when a gentleman said: ‘Sir, if you are not allowed to preach here, you are welcome to preach in Mr. M’Gough’s avenue.’ Mr. M’Gough, one of the chief merchants in the town, himself showed us the way. I suppose thrice as many people flocked there, as would have heard me in the market house. So did the wise providence of God draw good out of evil!”

Soon after this, the archiepiscopal city of Ireland had not only a Methodist society, but a Methodist meeting-house, measuring fourteen feet by twelve, unceiled, and with a thatched roof,—a contrast to Armagh’s cathedral.[699]

At Swadlingbar, Wesley found a lively congregation of plain country people, “as simple and artless as if they had lived upon the Welsh mountains.” As soon as he begun preaching, a papist commenced “blowing a horn”; but “a gentleman,” says Wesley, “stepping up, snatched his horn away, and, without ceremony, knocked him down.”

A similar fisticuff scene occurred at Kilfinnan. When Wesley commenced preaching, a young man, “a kind of gentleman, took great pains to make a disturbance. Mr. Dancer,” Wesley’s travelling companion, “mildly desired him to desist; but was answered with a volley of oaths and a blow: one of the town then encountered him,” says Wesley, “and beat him well.”

At Athlone, Wesley opened a new chapel, which had been built by Mr. Simpson, a magistrate, in his own garden, and at his own expense, with a chamber over the end of it, for the accommodation of the preachers.[700]“Here,” he says, “I rested for four days, only preaching morning and evening. I would willingly have gone to church, but was informed, there had been no service for near two years, and would be none for a year or two longer, the inside of the church wanting to be repaired!”

Upon the whole, Wesley was not satisfied with the state of his societies in Ireland. “There is,” says he, “a considerableincrease of the work of God throughout the province of Ulster. There is some increase in Connaught. In some parts of Leinster there is an increase. But in Munster, a land flowing with milk and honey, how amazing a change is there, for the worse, within a year or two.”[701]

The following letter to his brother refers to the same subject, and also to the societies in England.

“Athlone,June 21, 1767.“Dear Brother,—For some time, I have had many thoughts concerning the work of God in these kingdoms. I have been surprised, that it has spread so far; and that it has spread no farther. And what hindered? Surely the design of God was, to bow a nation to His sway; instead of which, there is still only a Christian here and there; and the rest are yet in the shadow of death; although those, who would profit by us, have need to make haste, as we are not likely to serve them long.“What, indeed, has hindered? I want to consider this. And must we not first say,Nos consules? If we were more holy in heart and life, thoroughly devoted to God, would not all the preachers catch our fire, and carry it with them throughout the land?“Is not the next hindrance the littleness of grace, rather than of gifts, in a considerable part of our preachers? They have not the whole mind that was in Christ; they do not steadily walk as He walked. And, therefore, the hand of the Lord is stayed; though not altogether. Though He does work still, it is not in such a degree as He surely would, were they holy as He that hath sent them is holy.“Is not the third hindrance the littleness of grace in the generality of the people? Therefore, they pray little, and with little fervency, for a general blessing; and, therefore, their prayer has little power with God. It does not, as once, shut and open heaven. Add to this, that, as there is much of the spirit of the world in their hearts, so there is much conformity to the world in their lives. They ought to be both burning and shining lights; but they neither burn nor shine. They are not true to the rules they profess to observe; they are not holy in all manner of conversation. Nay, many of them are salt that has lost its savour, the little savour they once had. Wherewith then shall the rest of the land be seasoned? What wonder, that their neighbours are as unholy as ever?“But what can we do to remedy this? I wish you would give an attentive reading to the minutes of the last conference, and see if it will not be worth our while to enforce them with all our might. We have weight enough, and can enforce them. I know not who can and will when we are gone. Let us now fix things on as firm a foundation as possible, and not depend upon seeing another conference.“Richard Bourke, John Dillon, and one or two more in this kingdom, are truly devoted men; and so are a few of the preachers in England.Si sic omnes!What would be able to stand before them?“How go you on in London? How is Mr. Whitefield, and my lady, and Mr. Madan, and Romaine, and Berridge? Do you converse with those that are most alive, and sparingly and warily with them that are dead while they live?“I hope Sally and your young ones are well. Oh what a work it is to train up children for heaven! Peace be with you and yours! Ερρωσο!“John Wesley.”[702]

“Athlone,June 21, 1767.

“Dear Brother,—For some time, I have had many thoughts concerning the work of God in these kingdoms. I have been surprised, that it has spread so far; and that it has spread no farther. And what hindered? Surely the design of God was, to bow a nation to His sway; instead of which, there is still only a Christian here and there; and the rest are yet in the shadow of death; although those, who would profit by us, have need to make haste, as we are not likely to serve them long.

“What, indeed, has hindered? I want to consider this. And must we not first say,Nos consules? If we were more holy in heart and life, thoroughly devoted to God, would not all the preachers catch our fire, and carry it with them throughout the land?

“Is not the next hindrance the littleness of grace, rather than of gifts, in a considerable part of our preachers? They have not the whole mind that was in Christ; they do not steadily walk as He walked. And, therefore, the hand of the Lord is stayed; though not altogether. Though He does work still, it is not in such a degree as He surely would, were they holy as He that hath sent them is holy.

“Is not the third hindrance the littleness of grace in the generality of the people? Therefore, they pray little, and with little fervency, for a general blessing; and, therefore, their prayer has little power with God. It does not, as once, shut and open heaven. Add to this, that, as there is much of the spirit of the world in their hearts, so there is much conformity to the world in their lives. They ought to be both burning and shining lights; but they neither burn nor shine. They are not true to the rules they profess to observe; they are not holy in all manner of conversation. Nay, many of them are salt that has lost its savour, the little savour they once had. Wherewith then shall the rest of the land be seasoned? What wonder, that their neighbours are as unholy as ever?

“But what can we do to remedy this? I wish you would give an attentive reading to the minutes of the last conference, and see if it will not be worth our while to enforce them with all our might. We have weight enough, and can enforce them. I know not who can and will when we are gone. Let us now fix things on as firm a foundation as possible, and not depend upon seeing another conference.

“Richard Bourke, John Dillon, and one or two more in this kingdom, are truly devoted men; and so are a few of the preachers in England.Si sic omnes!What would be able to stand before them?

“How go you on in London? How is Mr. Whitefield, and my lady, and Mr. Madan, and Romaine, and Berridge? Do you converse with those that are most alive, and sparingly and warily with them that are dead while they live?

“I hope Sally and your young ones are well. Oh what a work it is to train up children for heaven! Peace be with you and yours! Ερρωσο!

“John Wesley.”[702]

This is far from being a bright and cheering letter; but there can be little doubt of its being true. Wesley was always manly enough to look even the darkest facts fairly in the face. He had no notion of crying “Peace, Peace!” when it was salutary to sound the trumpet of alarm. Neither the Methodists nor their preachers, in his judgment, were so pious as they once had been, and as they ought to be; and to this,—not to the want of talent, or of learning, or of chapels, or of money, or of patronage,—but to this, he attributed the want of such success as they ought to have.

Let modern Methodists learn a lesson here. Notwithstanding all their financial and outward prosperity, without holiness they will fail in converting sinners; and, without this success, all the rest is frivolous.

An extract from another letter, written whilst in Ireland, may be inserted here. It was addressed to Lady Maxwell, who was out of health, and gives us a glimpse of Wesley’s carriage, his wife, and some of his Newcastle friends.

“Cork,June 4, 1767.“My dear Lady,—My belief is, that a journey to England might be of great service to your health; and it is not improbable, you might receive much benefit from the water of the Hotwells near Bristol. In August, I hope to be at Bristol; and again in the latter end of September. My chaise and horses are at Bristol, which, you would oblige me much, if you would please to use as your own during your stay there; for you should, if possible, ride out daily. My wife, who is at Newcastle, will be exceeding glad to wait upon you there; and, if you choose to rest a few days, I should be happy if you would make use of the Orphan House. You would be pleased with the Miss Dales, and they with you. You and they havedrank into one Spirit. Miss Peggy is one of the holiest young women that I have any knowledge of. You will be so kind as to let me know when you expect to be at Newcastle, and, possibly, I may meet you there.“I am, my dear lady, your most affectionate friend,“John Wesley.”[703]

“Cork,June 4, 1767.

“My dear Lady,—My belief is, that a journey to England might be of great service to your health; and it is not improbable, you might receive much benefit from the water of the Hotwells near Bristol. In August, I hope to be at Bristol; and again in the latter end of September. My chaise and horses are at Bristol, which, you would oblige me much, if you would please to use as your own during your stay there; for you should, if possible, ride out daily. My wife, who is at Newcastle, will be exceeding glad to wait upon you there; and, if you choose to rest a few days, I should be happy if you would make use of the Orphan House. You would be pleased with the Miss Dales, and they with you. You and they havedrank into one Spirit. Miss Peggy is one of the holiest young women that I have any knowledge of. You will be so kind as to let me know when you expect to be at Newcastle, and, possibly, I may meet you there.

“I am, my dear lady, your most affectionate friend,

“John Wesley.”[703]

Another letter deserves attention; for, though it does not contradict, yet, to some extent, it qualifies the letter to his brother, which has just been given. It also concerns the Edinburgh society, of which Lady Maxwell was a member, and animadverts on the behaviour of one of the ministers of her friend, Lady Glenorchy.

The Rev. Joseph Townsend, fellow of Clare hall, Cambridge, and rector of Pewsey, in Wiltshire, had been sent, by the Countess of Huntingdon, to Scotland, and, for a time, had preached, alternately with Wesley’s preachers, in Lady Glenorchy’s chapel, Edinburgh.[704]He had now removed to Pewsey, where Wesley addressed to him the following.

“Edinburgh,August, 1767.“Dear Sir,—When I saw you here some years since, I could not but admire you; such was your simplicity and godly sincerity. You knew the poor little flock, though a proverb of reproach, were a living people of God. You knew their preachers were messengers of Christ; and you espoused their cause in the face of the sun. You returned to London. You conversed with Mr. Madan and others, most of whom owe the Methodists their own souls also. You came to Edinburgh again. But youdid not knowthe Methodists, unless one or two honourable ones. You hadno fellowshipwith them; you neither joined with them in public, nor strengthened their hands in private. You stood aloof from them, as though they would have infected you. Nay, you preached just by them, at the very hour of their preaching. You lessened their congregations; you threw many of the society into vain reasonings; you opened many mouths against them; you exceedingly grieved the spirit of the preachers, and caused their hands to hang down. Was this well done? Was it of a piece with your former conduct? Did it do any honour to the gospel? Did it do any real good? Did it cherish any Christian temper in Mr. Walker or Dr. Erskine? Was it a proof of love tome? Was it a means of increasing the knowledge or love of God in your own soul? Alas, my brother! I know you would do well; but, surely, herein you have mistaken your way.“Do you say, ‘Nay, but I have acted right; for the Methodist people are a fallen people, and the preachers preach only dry morality. Theyare in grievous error, denying election, perseverance, and the righteousness of Christ. Therefore, their work is at an end, and the work of God, which is now wrought, is wrought by the awakened clergy. If I had preached in their chapels, I should thereby have abetted all their errors.’“This is home to the point. Convince me of this, and I have done with the Methodists, and with preaching. But is it the true state of the case? Let us consider it, point by point.“1. Are the Methodists afallen people? Blessed be God, they are not: there never were more, there never were so many of them, either in England, Scotland, or Ireland, standing fast in loving, holy faith, as at this day.“2. ‘But the preachers preach only dry morality.’ With what ears musttheyhear who think so? With the same as the honest predestinarian at Witney, who, when I had been enforcing Galatians vi. 14 (and indeed with uncommon freedom of spirit), said, ‘It was a prettymoraldiscourse.’ My brother, distrust yourself; you may possibly mistake. I think we likewise have the Spirit of God. I think even I, to speak as a fool, can judge a little of preaching the gospel, perhaps as well as either Mr. Madan or Romaine.“3. ‘But they deny election and perseverance, and the righteousness of Christ.’ They are not Calvinists; but they no more deny the righteousness of Christ than they do the Godhead of Christ. Let this never be said more; it is a shameless slander. They deny only the vile abuse of that precious truth.“4. ‘But they teach perfection.’ They do exhort believers togo on unto perfection; and so do you, if you speak as the oracles of God.“5. ‘Their work is at an end.’ Far from it; sinners are still convinced and converted throughout the land.“6. ‘The work of God is now wrought by the clergy.’ The more the better; but where, and by whom? How many has any one of them convinced or converted since Whitsuntide? I fear, when we come to particulars, there will be small room to boast. If you put things on this issue, ‘Whose word does God now bless?’ the matter will soon be determined.“7. ‘My preaching in your chapel would have been in effect to tell the people of Edinburgh, that the Methodists did not deny the Calvinist doctrines.’ Amazing! Did Mr. Gillies tell them so, when he preached in our house? Just the contrary. He told them: ‘In some opinions,I do not agreewith the Methodists; but I know they are a people of God: therefore, I wish them good luck in the name of the Lord.’ Might not you have done the very same? May you not still? Can you be clear before God without doing it?“I have now told you all that lay upon my mind. If you can receive it, I shall rejoice, for your sake, and for the people’s. If not, I have delivered my own soul. For many years, I have been labouring for peace, though I have had little thanks for my pains. However, my record is above, and my reward with the Most High. It is but a little while that I have to endure the contradiction either of sinners or good men. MayGod enable you, that stand up in my stead, to labour more successfully! So prays, dear sir, your affectionate brother and servant,“John Wesley.”[705]

“Edinburgh,August, 1767.

“Dear Sir,—When I saw you here some years since, I could not but admire you; such was your simplicity and godly sincerity. You knew the poor little flock, though a proverb of reproach, were a living people of God. You knew their preachers were messengers of Christ; and you espoused their cause in the face of the sun. You returned to London. You conversed with Mr. Madan and others, most of whom owe the Methodists their own souls also. You came to Edinburgh again. But youdid not knowthe Methodists, unless one or two honourable ones. You hadno fellowshipwith them; you neither joined with them in public, nor strengthened their hands in private. You stood aloof from them, as though they would have infected you. Nay, you preached just by them, at the very hour of their preaching. You lessened their congregations; you threw many of the society into vain reasonings; you opened many mouths against them; you exceedingly grieved the spirit of the preachers, and caused their hands to hang down. Was this well done? Was it of a piece with your former conduct? Did it do any honour to the gospel? Did it do any real good? Did it cherish any Christian temper in Mr. Walker or Dr. Erskine? Was it a proof of love tome? Was it a means of increasing the knowledge or love of God in your own soul? Alas, my brother! I know you would do well; but, surely, herein you have mistaken your way.

“Do you say, ‘Nay, but I have acted right; for the Methodist people are a fallen people, and the preachers preach only dry morality. Theyare in grievous error, denying election, perseverance, and the righteousness of Christ. Therefore, their work is at an end, and the work of God, which is now wrought, is wrought by the awakened clergy. If I had preached in their chapels, I should thereby have abetted all their errors.’

“This is home to the point. Convince me of this, and I have done with the Methodists, and with preaching. But is it the true state of the case? Let us consider it, point by point.

“1. Are the Methodists afallen people? Blessed be God, they are not: there never were more, there never were so many of them, either in England, Scotland, or Ireland, standing fast in loving, holy faith, as at this day.

“2. ‘But the preachers preach only dry morality.’ With what ears musttheyhear who think so? With the same as the honest predestinarian at Witney, who, when I had been enforcing Galatians vi. 14 (and indeed with uncommon freedom of spirit), said, ‘It was a prettymoraldiscourse.’ My brother, distrust yourself; you may possibly mistake. I think we likewise have the Spirit of God. I think even I, to speak as a fool, can judge a little of preaching the gospel, perhaps as well as either Mr. Madan or Romaine.

“3. ‘But they deny election and perseverance, and the righteousness of Christ.’ They are not Calvinists; but they no more deny the righteousness of Christ than they do the Godhead of Christ. Let this never be said more; it is a shameless slander. They deny only the vile abuse of that precious truth.

“4. ‘But they teach perfection.’ They do exhort believers togo on unto perfection; and so do you, if you speak as the oracles of God.

“5. ‘Their work is at an end.’ Far from it; sinners are still convinced and converted throughout the land.

“6. ‘The work of God is now wrought by the clergy.’ The more the better; but where, and by whom? How many has any one of them convinced or converted since Whitsuntide? I fear, when we come to particulars, there will be small room to boast. If you put things on this issue, ‘Whose word does God now bless?’ the matter will soon be determined.

“7. ‘My preaching in your chapel would have been in effect to tell the people of Edinburgh, that the Methodists did not deny the Calvinist doctrines.’ Amazing! Did Mr. Gillies tell them so, when he preached in our house? Just the contrary. He told them: ‘In some opinions,I do not agreewith the Methodists; but I know they are a people of God: therefore, I wish them good luck in the name of the Lord.’ Might not you have done the very same? May you not still? Can you be clear before God without doing it?

“I have now told you all that lay upon my mind. If you can receive it, I shall rejoice, for your sake, and for the people’s. If not, I have delivered my own soul. For many years, I have been labouring for peace, though I have had little thanks for my pains. However, my record is above, and my reward with the Most High. It is but a little while that I have to endure the contradiction either of sinners or good men. MayGod enable you, that stand up in my stead, to labour more successfully! So prays, dear sir, your affectionate brother and servant,

“John Wesley.”[705]

We left Wesley in Ireland. On July 29, he embarked, at Donaghadee, for Scotland; and, on August 6, reached Newcastle, having preached at Glasgow, Edinburgh, and Dunbar, as he proceeded. He spent nearly a week at Newcastle and in its neighbourhood, preaching, among other places, in Mr. Goodday’s church, in Sunderland, and making arrangements with Mr. Lewen, of Durham, for the payment of his daughter’s legacies. One entry in his Journal, while at Newcastle, is memorable, and worth pondering by all the Methodists and missionary societies of the present day.

“Saturday, August 8.—At the request of Mr. Whitaker, of New England, I preached, and afterwards made a collection for the Indian schools in America. A large sum of money is now collected; but will money convert heathens? Find preachers of David Brainerd’s spirit, and nothing can stand before them; but without this, what will gold or silver do? No more than lead or iron. They have indeed sent thousands to hell; but never yet brought a soul to heaven.”

Wesley was right. It is doubtless a cause of joyous thanksgiving, that the incomes of missionary societies have grown to so high a figure; but money without men is worthless. Half-a-dozen men of the same stamp as Brainerd, Hunt, and others who might be mentioned, would be of infinitely greater value than all the money raised, in a single year, by all the missionary associations of the present somewhat boastful generation. Men like these, however, cannot be procured by money, nor be made by professors; they are the gift of God; and, to get them, the church must pray for them.

It has generally been stated, that the first Methodist missionary collection was made at the conference in Leeds, in 1769; but this is obviously incorrect. The first collection of the kind was made, by Wesley himself, at Newcastle, on Saturday, the 8th of August, 1767; but was made with some misgiving. Wesley evidently had more faith in the gospel plan of missionaries going forth, at the hazard of their lives, without purse and without scrip, than he had in making largecollections to furnish them with both. And, perhaps, he was not so far from being right as some imagine. At all events, it was thus the first Christian missionaries began their work; and, though no one can exonerate the church from her present missionary givings, all will admit, that missionaries’ going out as the first missionaries went, and as George Piercy went to China in modern times, would place them beyond the reach of mean, mercenary suspicion. Let the young men of the Christian church become filled with zeal for God, love for souls, and faith in the power of prayer, as Wesley was, and they will refrain from hastily condemning an idea which Wesley seemed to have. The best agents the church has ever had have been profoundly religious volunteers, rushing to the work, not because they wished or hoped for riches and for rank, but because of an inward impulse which they felt to be irresistible, and which made them willing to endure not only hunger, cold, and privation, but even death itself, for the sake of the Saviour whom they rejoiced to serve.

It is a curious coincidence that, in the very year when Wesley made the first Methodist missionary collection, the first Methodist missionary place of worship was opened in New York. “They write,” saysLloyd’s Evening Post, of September 11, 1767,—“They write from New York, that a large chapel has lately been built there for a congregation of Methodists, who already exceed two thousand persons.” The “large chapel,” somewhat erroneously said to have beenbuilt for the Methodists, was “a rigging house,” sixty feet in length, and eighteen in breadth, which was taken by Philip Embury, Captain Webb, and their Methodist companions, for Methodist services. Embury, Barbara Heck, and other Palatine Methodists from Ireland, had begun to hold meetings; Captain Webb became their regimental preacher; a large congregation was gathered; a society was formed; and the result was the opening of thesail loft, which the London newspaper describes as “a large chapel.” But more about this anon.

On the 12th of August, Wesley took coach at Newcastle, and in two days arrived in London, for the purpose of holding his annual conference. He writes: “Tuesday, August 18.—I met in conference with our assistants and a select number of preachers. To these were added, on Thursday and Friday, Mr. Whitefield, Howel Harris, and many stewards and local preachers. Love and harmony reigned from the beginning to the end: but we have all need of more love and holiness; and, in order thereto, of crying continually, ‘Lord, increase our faith!’”

As this was the first year in which a complete list of the numbers in society was given, we subjoin the statement as it stands. By this means, the reader will learn the names of all the Methodist circuits then in existence, except the Irish ones, and will see the relative proportions of each.

These are curious statistics. In nine instances, circuits are counties. London has the largest number of members, and Newcastle stands next to London. Bristol, one of the largest towns in the kingdom, and the oldest of Methodist stations, only ranks eighth in point of numbers. Six of the circuits are in Yorkshire; and in these were found a fourth part of all the Methodists in England, Ireland, Scotland, and Wales.

A good beginning is a good thing. In 1767 one seventh of the Methodist circuits in the United Kingdom, and nearly one fourth of the members, were in Yorkshire. In 1870, the proportions are scarcely different, namely, circuits a fractionover one eighth, and members nearly one fifth. The exact figures are as follows.

These Yorkshire statistics, however, for 1870, are those of the parent connexiononly. The Methodist offshoots, in that large county, are,relativelyspeaking, quite as numerous as the original body; and, if their statistics be added to the above, it will be found that, from the beginning, Yorkshire has been the stronghold of English Methodism; and that, at the present day, it is probably more so than it was even a century ago.

There is another point which deserves attention. Methodism, in 1767, had existed eight-and-twenty years, and the result was the formation of forty-one circuits; the employment of 104 itinerants; and the gathering of 25,911 members of society. Considering the difficulties that had to be encountered, these are gigantic facts; but, in modern times, they have been surpassed. In 1810, what is miscalled “Primitive Methodism” was begun, in Staffordshire, by a few poor, uneducated, working men—William Clowes, James Crawfoot, Hugh Bourne, and his brother James. They also had difficulties, and persecutions neither few nor trivial; and yet, not merely in twenty-eight years, but in less than half that time, their labours, privations, and sufferings had resulted in greater statistics than those which Wesley had to publish in 1767. The following are the figures.

The conference of 1767, in several respects, deserves remark. 1. Besides the itinerant preachers, there were present “manystewards and local preachers,” showing that Wesley was wise enough to avail himself of the counsels of laymen, as well as of those who were wholly devoted to the ministerial work. 2. Whitefield and Howel Harris were also present, showing the harmony that existed among the leaders of the three sections into which Methodism had been divided,—the Wesleys at the head of the largest body, Whitefield the chief of the Countess of Huntingdon’s connexion, and Howel Harris the prince of the Calvinistic Methodists in Wales. 3. It was at this conference, that Francis Asbury, afterwards the renowned Methodist bishop in the United States, was received on trial. 4. It was decided that, in future, there should be a general fast in all the societies once a quarter. 5. Steps were to be taken to put an end to smuggling. 6. As many circuits had sustained serious loss by the absence of preachers during the conference, it was resolved that, henceforth, it should be a rule, that not all the preachers in any circuit should come to conference; that those who did come should set out as late, and return as soon, as possible; and that none of those left in the circuits should go out of them while the conference lasted.

It was Wesley’s intention to have it determined whether all the preachers or none should continually insist upon Christian perfection;[707]but, if this matter was discussed, the result is not recorded. Still practical religion and relative duties were the subject of conversation; and Wesley concludes his minutes with a sentence which all Methodist preachers to the end of time will do well to bear in mind: “Let us all be men ofone business. We live only for this, to save our own souls, and them that hear us.”

It has been previously stated, that the debt upon the Methodist meeting-houses throughout the kingdom was £11,383. The sum sounds small in modern days, when, in some instances, there has been more than that upon a single chapel; but, to Wesley, it was a burden heavy to be borne. He was no friend to chapel debts, and wished to be rid of them entirely. He asks his conference,—“Can we make a push toward paying the whole debt?” Answer. “I will state the case in writing, to the most substantial men of oursociety.” According to Myles, there were, at this period, eighty-four chapels in England, one in Wales, two in Scotland, and thirteen in Ireland,—a total of exactly one hundred, which, when used as a divisor, gives an average of £113 debt upon each chapel of the connexion.

Wesley was determined to be freed from this encumbrance. For this purpose, he had instituted the yearly collection; but, hitherto, it had not been adequate. He now adopted a scheme, proposed to him, soon after the conference of 1767, by a friend who wrote as follows:—

“I suppose the societies in Great Britain and Ireland contain 24,000 members: one fourth part of these, if they subscribe according to the following scheme, will discharge the whole debt in two years.1000Subscribersat two Guineasin two years£4,2001000”at one and a half Guineas”3,1501000”at one Guinea”2,1001000”at three quarters”1,5751000”at half”1,0501000”at a quarter”525In all£12,600“This may be paid either yearly, quarterly, or in any such manner as the subscribers please. The grand objection is, there are not so many persons in our societies who are able to contribute so much. Perhaps so. But are there not some who are both able and willing to contribute more? Are there none who clear several hundreds a year? or who are two or three thousand beforehand? And will none of these give ten, twenty, perhaps fifty guineas, in such a case as this? a case of so general concern, and that can occur but once in their lives? By this method, the poor will be quite excused, unless any of them choose to throw in their mite.”

“This may be paid either yearly, quarterly, or in any such manner as the subscribers please. The grand objection is, there are not so many persons in our societies who are able to contribute so much. Perhaps so. But are there not some who are both able and willing to contribute more? Are there none who clear several hundreds a year? or who are two or three thousand beforehand? And will none of these give ten, twenty, perhaps fifty guineas, in such a case as this? a case of so general concern, and that can occur but once in their lives? By this method, the poor will be quite excused, unless any of them choose to throw in their mite.”

The circular, from which the above is extracted, was widely circulated, and was often accompanied by a short letter, in Wesley’s own handwriting, like the following:—

“I think you love me, and the cause wherein I am engaged. You wish to ease me of any burden you can. You sincerely desire the salvation of souls and the prosperity of the work of God. Will you not then exert yourself on such an occasion as this? Surely you will not be straitened in your own bowels. Do according as God has prospered you; and do it willingly, not of necessity, knowing God loveth a cheerful giver.”[708]

Again:—

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