“Lewisham,February 28, 1766.“Dear Brother,—We must, we must, you and I at least, be all devoted to God! Then wives, and sons, and daughters, and everything else, will be real, invaluable blessings.Eia age, rumpe moras!Let us this day use all the power we have! If we have enough, well; if not, let us this day expect a fresh supply. How long shall we drag on thus heavily, though God has called us to be the chief conductors of such a work? Alas! what conductors! If I am, in some sense, the head, and you the heart, of the work, may it not be said, ‘The whole head is sick, and the whole heart is faint’? Come, in the name of God, let us arise, and shake ourselves from the dust! Let us strengthen each other’s hands in God, and that without delay. Havesenes sexagenariitime to lose? Let you and I, and our house, serve the Lord in good earnest. May His peace rest on you and yours! Adieu!“John Wesley.”[667]
“Lewisham,February 28, 1766.
“Dear Brother,—We must, we must, you and I at least, be all devoted to God! Then wives, and sons, and daughters, and everything else, will be real, invaluable blessings.Eia age, rumpe moras!Let us this day use all the power we have! If we have enough, well; if not, let us this day expect a fresh supply. How long shall we drag on thus heavily, though God has called us to be the chief conductors of such a work? Alas! what conductors! If I am, in some sense, the head, and you the heart, of the work, may it not be said, ‘The whole head is sick, and the whole heart is faint’? Come, in the name of God, let us arise, and shake ourselves from the dust! Let us strengthen each other’s hands in God, and that without delay. Havesenes sexagenariitime to lose? Let you and I, and our house, serve the Lord in good earnest. May His peace rest on you and yours! Adieu!
“John Wesley.”[667]
“Whitehaven,June 27, 1766.“Dear Brother,—I think you and I have abundantly too little intercourse with each other. Are we not old acquaintance? Have we not known each other for half a century? and are we not jointly engaged in such a work as probably no two other men upon earth are? Why then do we keep at such a distance? It is a mere device of Satan. But surely, we ought not, at this time of day, to be ignorant of his devices. Let us, therefore, make full use of the little time that remains. We, at least, should think aloud, and use to the uttermost the light and grace on each bestowed, and insist everywhere on full redemption, receivable now by faith alone! consequently to be looked for now. You are made, as it were, for this very thing. Just here you are in your element. In connection I beat you; but in strong, short, pointed sentences, you beat me. Go on, in what God has peculiarly called you to. Press the instantaneous blessings; then I shall have more time for my peculiar calling, enforcing the gradual work.“We must have a thorough reform of the preachers. I wish you would come to Leeds, with John Jones, in the machine. It comes in two days; and, after staying two days, you might return. I would willingly bear your expenses up and down. I believe it would help, not hurt, your health. My love to Sally.“John Wesley.”[668]
“Whitehaven,June 27, 1766.
“Dear Brother,—I think you and I have abundantly too little intercourse with each other. Are we not old acquaintance? Have we not known each other for half a century? and are we not jointly engaged in such a work as probably no two other men upon earth are? Why then do we keep at such a distance? It is a mere device of Satan. But surely, we ought not, at this time of day, to be ignorant of his devices. Let us, therefore, make full use of the little time that remains. We, at least, should think aloud, and use to the uttermost the light and grace on each bestowed, and insist everywhere on full redemption, receivable now by faith alone! consequently to be looked for now. You are made, as it were, for this very thing. Just here you are in your element. In connection I beat you; but in strong, short, pointed sentences, you beat me. Go on, in what God has peculiarly called you to. Press the instantaneous blessings; then I shall have more time for my peculiar calling, enforcing the gradual work.
“We must have a thorough reform of the preachers. I wish you would come to Leeds, with John Jones, in the machine. It comes in two days; and, after staying two days, you might return. I would willingly bear your expenses up and down. I believe it would help, not hurt, your health. My love to Sally.
“John Wesley.”[668]
Did Charles Wesley go to the conference at Leeds? It is probable he did; indeed, almost certain. Hence, in a letter to his wife at Bristol, written just about the date when the conference closed, he says: “My brother, I presume, will look upon you on Wednesday sennight, in his flight to the Land’s End. He is an astonishing youth! and may be saluted, like the eastern monarchs, ‘O king, live for ever!’”[669]It would thus seem, that Charles Wesley had seen his brother; and if so, it must have been at Leeds. The settling of this point is of considerable importance, inasmuch as at no conference did Wesley enter so elaborately into the three great questions of the day,—separation from the Church, his own administrative power, and what he calls, in the foregoing letter, “a thorough reform of the preachers.”
On the first of these points, the question is asked,—
“Are we not Dissenters? Answer.—We are irregular: 1. By calling sinners to repentance, inall placesof God’s dominion. 2. By frequently usingextemporary prayer. Yet we are notDissentersin the only sensewhich our law acknowledges; namely, persons who believe it is sinful to attend the service of the Church; for we do attend it at all opportunities. We will not, dare not, separate from the Church, for the reasons given several years ago. We are notseceders, nor do we bear any resemblance to them. We set out upon quite opposite principles. The seceders laid the very foundation of their work, in judging and condemningothers; we laid the foundation of our work, in judging and condemningourselves. They begin everywhere, with showing their hearers, how fallen theChurchandministersare; we begin everywhere, with showing our hearers, how fallen they arethemselves.“And as we are not Dissenters from the Church now, so we will do nothing willingly, which tends to a separation from it. Therefore, let every assistant so order his circuit, that no preacher may be hindered from attending the church more than two Sundays in a month. Never make light of going to church, either by word or deed.“But some may say, ‘Our own service is public worship.’ Yes,in a sense; but not such as supersedes the church service. We never designed it should. We have a hundred times professed the contrary. It presupposes public prayer, like the sermons at the university. Therefore, I have over and over advised, use nolong prayer, either before or after the sermon. Therefore, I myself frequently use only a collect, and never enlarge in prayer, unless at intercession, or on a watchnight, or on some extraordinary occasion.“If it were designed to be instead of church service, it would be essentially defective; for it seldom has the four grand parts of public prayer; deprecation, petition, intercession, and thanksgiving. Neither is it, even on the Lord’s day, concluded with the Lord’s supper.“The hour for it on that day, unless where there is some peculiar reason for a variation, should be five in the morning, as well as five in the evening. Why should we make God’s day the shortest of the seven?“But if the people put ours in the place of the church service, wehurtthem that stay with us, andruinthem that leave us: for then they will go nowhere, but lounge the sabbath away without any public worship at all. I advise therefore all the Methodists in England and Ireland, who have been brought up in the Church, constantly to attend the service of the Church, at least every Lord’s day.”
“Are we not Dissenters? Answer.—We are irregular: 1. By calling sinners to repentance, inall placesof God’s dominion. 2. By frequently usingextemporary prayer. Yet we are notDissentersin the only sensewhich our law acknowledges; namely, persons who believe it is sinful to attend the service of the Church; for we do attend it at all opportunities. We will not, dare not, separate from the Church, for the reasons given several years ago. We are notseceders, nor do we bear any resemblance to them. We set out upon quite opposite principles. The seceders laid the very foundation of their work, in judging and condemningothers; we laid the foundation of our work, in judging and condemningourselves. They begin everywhere, with showing their hearers, how fallen theChurchandministersare; we begin everywhere, with showing our hearers, how fallen they arethemselves.
“And as we are not Dissenters from the Church now, so we will do nothing willingly, which tends to a separation from it. Therefore, let every assistant so order his circuit, that no preacher may be hindered from attending the church more than two Sundays in a month. Never make light of going to church, either by word or deed.
“But some may say, ‘Our own service is public worship.’ Yes,in a sense; but not such as supersedes the church service. We never designed it should. We have a hundred times professed the contrary. It presupposes public prayer, like the sermons at the university. Therefore, I have over and over advised, use nolong prayer, either before or after the sermon. Therefore, I myself frequently use only a collect, and never enlarge in prayer, unless at intercession, or on a watchnight, or on some extraordinary occasion.
“If it were designed to be instead of church service, it would be essentially defective; for it seldom has the four grand parts of public prayer; deprecation, petition, intercession, and thanksgiving. Neither is it, even on the Lord’s day, concluded with the Lord’s supper.
“The hour for it on that day, unless where there is some peculiar reason for a variation, should be five in the morning, as well as five in the evening. Why should we make God’s day the shortest of the seven?
“But if the people put ours in the place of the church service, wehurtthem that stay with us, andruinthem that leave us: for then they will go nowhere, but lounge the sabbath away without any public worship at all. I advise therefore all the Methodists in England and Ireland, who have been brought up in the Church, constantly to attend the service of the Church, at least every Lord’s day.”
This is a remarkable utterance—Wesley’s own. Methodists are urged to attend the service of the Church of England. Why? Because Methodist service was defective. But why was it defective? Not by accident, but of set purpose. It was meant to be a mere supplement to the more perfect devotional service of the church. Was this right? We doubt it. Wesley was no advocate for short prayers, resembling collects, except upon the ground that they were understood to be a sort of supplementary prayers following the moreelaborated prayers of the Church of England. Those who quote Wesley, as recommending short prayers in all public worship, mistake his meaning. Wesley might be wrong,—we think he was,—in advising and sanctioning such abbreviated and imperfect devotion as was evidently practised in the public worship of the early Methodists; but he adduced a reason,—an inadequate reason,—for it; and, under the altered circumstances of the present age, would have been the last to approve of many of theshort prayerswhich some ill instructed Methodists are now so fond of praising.
The second point on which Wesley expressed himself was one of vast importance. He was the autocrat of Methodists. As was natural, some of his preachers, and probably not a few of the people, reasonably or unreasonably, objected to this, and wished to share in Methodist legislation and politics. Hence it was, that Wesley found it desirable to defend his authority, as he did, at the conference in Leeds. He writes:
“But whatpoweris this, whichyouexercise over all the Methodists in Great Britain and Ireland? Answer. 1. In November, 1738, several persons came to me in London, and desired me to advise and pray with them. I said, ‘If you will meet on Thursday night, I will help you as well as I can.’ More and more then desired to meet with them, till they were increased to many hundreds. The case was afterwards the same at Bristol, Kingswood, Newcastle, and many other parts of England, Scotland, and Ireland. It may be observed, the desire was ontheirpart, notmine. My desire was to live and die in retirement. But I did not see that I could refuse them my help, and be guiltless before God.“Here commenced my power; namely, a power to appoint when, and where, and how they should meet; and to remove those, whose life showed they had no desire to flee from the wrath to come. And this power remained the same, whether the people meeting together were twelve, twelve hundred, or twelve thousand.“In a few days, some of them said, ‘Sir, we will notsit under youfor nothing. We will subscribe quarterly.’ I said, ‘I will have nothing, for I want nothing. My fellowship supplies me with all, and more than I want.’ One replied, ‘Nay, but you want £115 to pay for the lease of the Foundery; and likewise a large sum of money will be wanting, to put it into repair.‘ On this consideration, I suffered them to subscribe; and, when the society met, I asked, ‘Who will take the trouble of receiving this money, and paying it where it is needful?’ One said, ‘I will do it, and keep the account for you.’ So here was the firststeward. Afterwards I desired one or two more to help me as stewards, and, in process of time, a greater number. Let it be remarked, it was I myself, not the people, who chose these stewards, and appointed to each the distinct work whereinhe was to help me, as long as I desired. And, herein, I began to exercise another sort ofpower; namely, that of appointing and removing stewards.“After a time, T. Maxfield, T. Richards, and T. Westall severally desired to serve me as sons, and to labour when and where I should direct. Observe, these likewise desiredme, not Ithem. But I durst not refuse their assistance. And here commenced mypower, to appoint each of these, when, where, and how to labour; that is, while he chose to continue with me; for each had a power to go away when he pleased; as I had, also, to go away from them, or any of them, if I saw sufficient cause. The case continued the same when the number of preachers increased. I had just the same power still, to appoint when, and where, and how each should help me, and to tell any, if I saw cause, ‘I do not desire your help any longer.’ On these terms, and no other, we joined at first; and on these we continue joined. But they do me no favour, in being directed by me. I have nothing from it but trouble and care, and often a burden I scarce know how to bear.“In 1744, I wrote to several clergymen, and to all who then served me as sons in the gospel, desiring them to meet me in London, to give me their advice, concerning the best method of carrying on the work of God.Theydid not desire this meeting, butIdid. And when their number increased, so that it was neither needful nor convenient to invite them all, for several years, I wrote to those with whom I desired to confer, and these only met me at the place appointed; till, at length, I gave a general permission, that all who desired it might come. Observe, I myself sent for these, of my own free choice; and I sent for them toadvise, notgovernme. Neither did I, at any of those times, divest myself of any part of thatpowerabove described, which the providence of God had cast upon me, without any design or choice of mine.“What is that power? It is a power of admitting into, and excluding from, the societies under my care; of choosing and removing stewards; of receiving or not receiving helpers; of appointing them when, where, and how to help me; and of desiring any of them to meet me, when I see good. And as it was merely in obedience to the providence of God, and for the good of the people, that I at first accepted this power, so it is on the same considerations, not for profit, honour, or pleasure, that I use it at this day.“But several gentlemen are much offended at my having somuchpower. My answer to them is this: I did not seek any part of this power. It came upon me unawares. But when it was come, not daring to bury that talent, I used it to the best of my judgment. Yet, I never was fond of it. I always did, and do now, bear it as my burden; the burden which God lays upon me; but if you can tell me any one, or any five men, to whom I may transfer this burden, whocanandwilldo just what I do now, I will heartily thank both them and you.“But some of your helpers say, ‘This isshackling free born Englishmen,’ and demand afree conference; that is, a meeting of all the preachers,wherein all things shall be determined by most votes. I answer, it is possible, after my death, something of this kind may take place; but not while I live. Tomethe preachers have engaged themselves to submit, to serve me as sons in the gospel. But they are not thus engaged to any man, or number of men, besides. Tomethe people in general will submit; but they will not yet submit to any other. It is nonsense then to call my usingthis power, ‘shackling free born Englishmen.’ None needs to submit to it, unless he will; so there is no shackling in the case. Every preacher and every member may leave me when he pleases; but, while he chooses to stay, it is on the same terms that he joined me at first.“‘But this isarbitrary power: this is no less thanmaking yourself a pope.’ If by arbitrary power you mean a power which I exercisesingly, without any colleagues therein, this is certainly true; but I see no hurt in it.Arbitrary, in this sense, is a very harmless word. If you meanunjust,unreasonable, ortyrannical, then it is not true.“As to the other branch of the charge, it carries no face of truth. The pope affirms, that every Christian must do all he bids, and believe all he says, under pain of damnation. I never affirmed anything that bears the most distant resemblance to this. Therefore, all talk of this kind is highly injurious tome, who bear this burden merely foryoursakes. And it is exceedingly mischievous to the people, tending to confound their understandings, and to fill their hearts with evil surmisings, and unkind tempers towardsme; to whom they really owe more, for exercising this verypower, than for all my preaching put together. Because, preaching twice or thrice a day is no burden to me at all; but the care of all the preachers, and all the people, is a burden indeed!”
“But whatpoweris this, whichyouexercise over all the Methodists in Great Britain and Ireland? Answer. 1. In November, 1738, several persons came to me in London, and desired me to advise and pray with them. I said, ‘If you will meet on Thursday night, I will help you as well as I can.’ More and more then desired to meet with them, till they were increased to many hundreds. The case was afterwards the same at Bristol, Kingswood, Newcastle, and many other parts of England, Scotland, and Ireland. It may be observed, the desire was ontheirpart, notmine. My desire was to live and die in retirement. But I did not see that I could refuse them my help, and be guiltless before God.
“Here commenced my power; namely, a power to appoint when, and where, and how they should meet; and to remove those, whose life showed they had no desire to flee from the wrath to come. And this power remained the same, whether the people meeting together were twelve, twelve hundred, or twelve thousand.
“In a few days, some of them said, ‘Sir, we will notsit under youfor nothing. We will subscribe quarterly.’ I said, ‘I will have nothing, for I want nothing. My fellowship supplies me with all, and more than I want.’ One replied, ‘Nay, but you want £115 to pay for the lease of the Foundery; and likewise a large sum of money will be wanting, to put it into repair.‘ On this consideration, I suffered them to subscribe; and, when the society met, I asked, ‘Who will take the trouble of receiving this money, and paying it where it is needful?’ One said, ‘I will do it, and keep the account for you.’ So here was the firststeward. Afterwards I desired one or two more to help me as stewards, and, in process of time, a greater number. Let it be remarked, it was I myself, not the people, who chose these stewards, and appointed to each the distinct work whereinhe was to help me, as long as I desired. And, herein, I began to exercise another sort ofpower; namely, that of appointing and removing stewards.
“After a time, T. Maxfield, T. Richards, and T. Westall severally desired to serve me as sons, and to labour when and where I should direct. Observe, these likewise desiredme, not Ithem. But I durst not refuse their assistance. And here commenced mypower, to appoint each of these, when, where, and how to labour; that is, while he chose to continue with me; for each had a power to go away when he pleased; as I had, also, to go away from them, or any of them, if I saw sufficient cause. The case continued the same when the number of preachers increased. I had just the same power still, to appoint when, and where, and how each should help me, and to tell any, if I saw cause, ‘I do not desire your help any longer.’ On these terms, and no other, we joined at first; and on these we continue joined. But they do me no favour, in being directed by me. I have nothing from it but trouble and care, and often a burden I scarce know how to bear.
“In 1744, I wrote to several clergymen, and to all who then served me as sons in the gospel, desiring them to meet me in London, to give me their advice, concerning the best method of carrying on the work of God.Theydid not desire this meeting, butIdid. And when their number increased, so that it was neither needful nor convenient to invite them all, for several years, I wrote to those with whom I desired to confer, and these only met me at the place appointed; till, at length, I gave a general permission, that all who desired it might come. Observe, I myself sent for these, of my own free choice; and I sent for them toadvise, notgovernme. Neither did I, at any of those times, divest myself of any part of thatpowerabove described, which the providence of God had cast upon me, without any design or choice of mine.
“What is that power? It is a power of admitting into, and excluding from, the societies under my care; of choosing and removing stewards; of receiving or not receiving helpers; of appointing them when, where, and how to help me; and of desiring any of them to meet me, when I see good. And as it was merely in obedience to the providence of God, and for the good of the people, that I at first accepted this power, so it is on the same considerations, not for profit, honour, or pleasure, that I use it at this day.
“But several gentlemen are much offended at my having somuchpower. My answer to them is this: I did not seek any part of this power. It came upon me unawares. But when it was come, not daring to bury that talent, I used it to the best of my judgment. Yet, I never was fond of it. I always did, and do now, bear it as my burden; the burden which God lays upon me; but if you can tell me any one, or any five men, to whom I may transfer this burden, whocanandwilldo just what I do now, I will heartily thank both them and you.
“But some of your helpers say, ‘This isshackling free born Englishmen,’ and demand afree conference; that is, a meeting of all the preachers,wherein all things shall be determined by most votes. I answer, it is possible, after my death, something of this kind may take place; but not while I live. Tomethe preachers have engaged themselves to submit, to serve me as sons in the gospel. But they are not thus engaged to any man, or number of men, besides. Tomethe people in general will submit; but they will not yet submit to any other. It is nonsense then to call my usingthis power, ‘shackling free born Englishmen.’ None needs to submit to it, unless he will; so there is no shackling in the case. Every preacher and every member may leave me when he pleases; but, while he chooses to stay, it is on the same terms that he joined me at first.
“‘But this isarbitrary power: this is no less thanmaking yourself a pope.’ If by arbitrary power you mean a power which I exercisesingly, without any colleagues therein, this is certainly true; but I see no hurt in it.Arbitrary, in this sense, is a very harmless word. If you meanunjust,unreasonable, ortyrannical, then it is not true.
“As to the other branch of the charge, it carries no face of truth. The pope affirms, that every Christian must do all he bids, and believe all he says, under pain of damnation. I never affirmed anything that bears the most distant resemblance to this. Therefore, all talk of this kind is highly injurious tome, who bear this burden merely foryoursakes. And it is exceedingly mischievous to the people, tending to confound their understandings, and to fill their hearts with evil surmisings, and unkind tempers towardsme; to whom they really owe more, for exercising this verypower, than for all my preaching put together. Because, preaching twice or thrice a day is no burden to me at all; but the care of all the preachers, and all the people, is a burden indeed!”
This was bold speaking. Hampson and others have accused Wesley of being “fond of power.” They say, “his temper was despotic, and that, during the last ten or fifteen years of his supremacy, he was the most absolute of monarchs. His will was the law. He never thought his authority secure, but when exerted to the utmost. The love of power was the chief misery of his life; the source of infinite disgusts; and the most frequent cause of the defections of his friends.”[670]Perhaps John Hampson was scarcely an impartial witness, inasmuch as Wesley’s power had checked his own ambition; but, at all events, the reader has, in the above lengthened extract, Wesley’s vindication of himself. No doubt his power was great,—almost unexampled among protestants; but he assigns reasons for it, and, unless he is suspected of insincerity,—a thing of which he was almost incapable,—all must give himcredit for being actuated by high and conscientious motives. The wisdom of acting as he did is a fair subject for discussion; but the purity of his intentions can hardly be disputed.
Before passing to the third matter, “a thorough reform of the preachers,” it is desirable to know Wesley’s opinion of the people. He adds:
“I cannot but know more of the state of the Methodist preachers and people than any other person. The world says, ‘The Methodists are no better than other people.’ This is not true. Yet it is nearer the truth than we are willing to imagine. Personal religion is amazingly superficial amongst us. How little faith there is amongst us, how little communion with God! How little living in heaven, walking in eternity, deadness to every creature! How much love of the world! desire of pleasure, of ease, of praise, of getting money! How little brotherly love! What continual judging one another! What gossiping, evil speaking, talebearing! What want of moral honesty! What servants, journeymen, labourers, carpenters, bricklayers do as they would be done by? Which of them does as much work as he can? Set him down for a knave that does not. Who does as he would be done by, in buying and selling, particularly in selling horses? Write him knave that does not; and the Methodist knave is the worst of all knaves. Family religion is shamefully wanting, and almost in every branch. And the Methodists in general will be little better, till we take quite another course with them; for what availspreaching alone, though we could preach like angels!”
“I cannot but know more of the state of the Methodist preachers and people than any other person. The world says, ‘The Methodists are no better than other people.’ This is not true. Yet it is nearer the truth than we are willing to imagine. Personal religion is amazingly superficial amongst us. How little faith there is amongst us, how little communion with God! How little living in heaven, walking in eternity, deadness to every creature! How much love of the world! desire of pleasure, of ease, of praise, of getting money! How little brotherly love! What continual judging one another! What gossiping, evil speaking, talebearing! What want of moral honesty! What servants, journeymen, labourers, carpenters, bricklayers do as they would be done by? Which of them does as much work as he can? Set him down for a knave that does not. Who does as he would be done by, in buying and selling, particularly in selling horses? Write him knave that does not; and the Methodist knave is the worst of all knaves. Family religion is shamefully wanting, and almost in every branch. And the Methodists in general will be little better, till we take quite another course with them; for what availspreaching alone, though we could preach like angels!”
This is not a flattering picture of the first Methodists; but it is drawn by the man who knew them, and who, as he himself says, “was not prejudiced against them.” In such facts, Wesley found a reason for the castigation which he now administered to the preachers. The preachers preached; but he tells them plainly, they must do something more than this, otherwise “the Methodists will be little better than other people.” He continues: “We must instruct themfrom house to house”; and then follows an extract, from Baxter’s “Reformed Pastor,” on private instruction.
“Great as this labour is,” says Wesley, “it is absolutely necessary; for, after all our preaching, many of our people are almost as ignorant as if they had never heard the gospel. I study to speak as plainly as I can; yet, I frequently meet with those who have been my hearers for many years, who know not whether Christ be God or man; or that infants have any original sin. And how few are there, that know the nature of repentance, faith, and holiness! Most of them have a sort of confidence, that Christ will justify and save them, while the world has their hearts, and they live to themselves. And I have found, by experience, that one ofthese has learned more from an hour’s close discourse, than from ten years’ public preaching. O brethren, if we would generally set this work on foot in all our societies, and prosecute it skilfully and zealously, what glory would redound to God thereby! If the common ignorance were thus banished, and our vanity and idleness turned into the study of the way of life, and every shop and every house busied in speaking of the word and works of God, surely God would dwell in our habitations, and make them His delight. And this is necessary to the welfare of our people; many of whom neither believe nor repent to this day. Look round about, and see how many of them are still in apparent danger of damnation! And how can you walk, and talk, and be merry with such people, when you know their case? What cause have we to bleed before the Lord this day, that have so long neglected this great and good work! that have been preachers so many years, and have done so little, by personal instructions, for the saving of men’s souls! If we had but set on this work sooner, how many more might have been brought to Christ! And how much holier and happier might we have made our societies before now! And why might we not have done it sooner? There were many hindrances in the way; and so there are still, and always will be. But the greatest hindrance was in ourselves, in our dulness, and littleness of faith and love.“But it is objected, ‘This course will take up so much time, that we shall have no time to follow our studies.’ I answer: (1) Gaining knowledge is a good thing; but saving souls is a better. (2) By this very thing, you will gain the most excellent knowledge of God and eternity. (3) You will have abundant time for gaining other knowledge too, if you spend all your mornings therein. Only sleep not more than you need; talk not more than you need; and never be idle, nor triflingly employed. (4) If you can do but one, either follow your studies, or instruct the ignorant, let your studies alone. I would throw by all the libraries in the world, rather than be guilty of the perdition of one soul.“1. Let every preacher take an exact catalogue of those in society, from one end of each town to the other. 2. Go to each house, and give, with suitable exhortation and direction, the ‘Instructions for Children.’ 3. Be sure to deal gently with them, and take off all discouragements as effectually as you can. 4. Let your dealing with those you begin with be so gentle, winning, and convincing, that the report of it may move others to desire your coming.“Perhaps in doing this it may be well, (1) After a few loving words spoken to all in the house, to take each person single into another room, where you may deal closely with them, about their sin, and misery, and duty. (2) Hear what the children have learned by heart. (3) Choose some of the weightiest points, and try, by further questions, how far they understand them. (4) Often, with the question, suggest the answer. (5) Before you leave them, engage the head of each family to call all his family every Sunday, before they go to bed, and hear what they can rehearse, and so continue until they have learned all ‘The Instructions’ perfectly.“Let us, in every town, and wherever it is practicable, set upon thismethod in good earnest, and we shall soon find whythe peopleare not better, namely, becauseweare not moreknowingand moreholy.”
“Great as this labour is,” says Wesley, “it is absolutely necessary; for, after all our preaching, many of our people are almost as ignorant as if they had never heard the gospel. I study to speak as plainly as I can; yet, I frequently meet with those who have been my hearers for many years, who know not whether Christ be God or man; or that infants have any original sin. And how few are there, that know the nature of repentance, faith, and holiness! Most of them have a sort of confidence, that Christ will justify and save them, while the world has their hearts, and they live to themselves. And I have found, by experience, that one ofthese has learned more from an hour’s close discourse, than from ten years’ public preaching. O brethren, if we would generally set this work on foot in all our societies, and prosecute it skilfully and zealously, what glory would redound to God thereby! If the common ignorance were thus banished, and our vanity and idleness turned into the study of the way of life, and every shop and every house busied in speaking of the word and works of God, surely God would dwell in our habitations, and make them His delight. And this is necessary to the welfare of our people; many of whom neither believe nor repent to this day. Look round about, and see how many of them are still in apparent danger of damnation! And how can you walk, and talk, and be merry with such people, when you know their case? What cause have we to bleed before the Lord this day, that have so long neglected this great and good work! that have been preachers so many years, and have done so little, by personal instructions, for the saving of men’s souls! If we had but set on this work sooner, how many more might have been brought to Christ! And how much holier and happier might we have made our societies before now! And why might we not have done it sooner? There were many hindrances in the way; and so there are still, and always will be. But the greatest hindrance was in ourselves, in our dulness, and littleness of faith and love.
“But it is objected, ‘This course will take up so much time, that we shall have no time to follow our studies.’ I answer: (1) Gaining knowledge is a good thing; but saving souls is a better. (2) By this very thing, you will gain the most excellent knowledge of God and eternity. (3) You will have abundant time for gaining other knowledge too, if you spend all your mornings therein. Only sleep not more than you need; talk not more than you need; and never be idle, nor triflingly employed. (4) If you can do but one, either follow your studies, or instruct the ignorant, let your studies alone. I would throw by all the libraries in the world, rather than be guilty of the perdition of one soul.
“1. Let every preacher take an exact catalogue of those in society, from one end of each town to the other. 2. Go to each house, and give, with suitable exhortation and direction, the ‘Instructions for Children.’ 3. Be sure to deal gently with them, and take off all discouragements as effectually as you can. 4. Let your dealing with those you begin with be so gentle, winning, and convincing, that the report of it may move others to desire your coming.
“Perhaps in doing this it may be well, (1) After a few loving words spoken to all in the house, to take each person single into another room, where you may deal closely with them, about their sin, and misery, and duty. (2) Hear what the children have learned by heart. (3) Choose some of the weightiest points, and try, by further questions, how far they understand them. (4) Often, with the question, suggest the answer. (5) Before you leave them, engage the head of each family to call all his family every Sunday, before they go to bed, and hear what they can rehearse, and so continue until they have learned all ‘The Instructions’ perfectly.
“Let us, in every town, and wherever it is practicable, set upon thismethod in good earnest, and we shall soon find whythe peopleare not better, namely, becauseweare not moreknowingand moreholy.”
Such was Wesley’s great remedy for removing evil from among the Methodists,—not onlyvisiting, but privately, and personallyinstructing, the people, and especially their children; and such, in his estimation, were the two great causes of the evil existing. The people were far from perfect;becausepreachers were defective in knowledge and in holiness. He proceeds to ask:
“Why are we not more knowing? Because we are idle. We forget the very first rule, ‘Be diligent; never be unemployed a moment. Never be triflingly employed. Never while away time, neither spend any more time at any place than is strictly necessary.’ I fear there is altogether a fault in this matter; and, that few of us are clear. Which of you spends as many hours a day inGod’s work, as you did formerly inman’s work? We talk, talk,—or read history, or what comes next to hand. We must, absolutely must, cure this evil, or give up the whole work. But how? (1) Spend all the morning, or at least five hours in twenty-four, in reading themost usefulbooks, and that regularly and constantly. ‘But I read only the Bible.’ Then you ought to teach others to read only the Bible, and, by parity of reason, tohear onlythe Bible. But if so, you need preach no more. Just so said George Bell; and what is the fruit? Why now he neither reads the Bible, nor anything else. This is rank enthusiasm. If you need no book but the Bible, you are got above St. Paul. He wanted others too. ‘But I haveno tastefor reading.’ Contract a taste for it by use, or return to your trade. ‘But different men have different tastes.’ Therefore some may read less than others; but none should read less than this. ‘But I have no books.’ I will give each of you, as fast as you will read them, books to the value of £5; and I desire the assistants will take care, that all the large societies provide the Christian Library for the use of the preachers. (2) In the afternoon, follow Mr. Baxter’s plan. Then you will have no time to spare; none for learning Latin, or Greek, or Hebrew: you will have work enough for all your time. Then, likewise, no preacher will stay with us, who is as salt that has lost its savour; for, to such, this employment would be mere drudgery. The sum is, go intoevery house, in course, and teachevery onetherein, young and old, if they belong to us, to be Christians inwardly and outwardly. Make every particular plain to their understanding. Fix it in their memory. Write it on their heart. Read, explain, and enforce the rules of the society; the ‘Instructions for Children’; the fourth volume of sermons; and Philip Henry’s method of family prayer. Over and above, where there are ten children in a society, spend, at least, an hour with them twice a week; and do this, not in a dull, dry, formal manner, but in earnest, with your might. ‘But I have no gift for this.’ Gift or no gift, you are to do it, else you are not called to be a Methodist preacher. Doit as you can, till you can do it as you would. Pray earnestly for the gift; particularly studying the children’s tracts.”
“Why are we not more knowing? Because we are idle. We forget the very first rule, ‘Be diligent; never be unemployed a moment. Never be triflingly employed. Never while away time, neither spend any more time at any place than is strictly necessary.’ I fear there is altogether a fault in this matter; and, that few of us are clear. Which of you spends as many hours a day inGod’s work, as you did formerly inman’s work? We talk, talk,—or read history, or what comes next to hand. We must, absolutely must, cure this evil, or give up the whole work. But how? (1) Spend all the morning, or at least five hours in twenty-four, in reading themost usefulbooks, and that regularly and constantly. ‘But I read only the Bible.’ Then you ought to teach others to read only the Bible, and, by parity of reason, tohear onlythe Bible. But if so, you need preach no more. Just so said George Bell; and what is the fruit? Why now he neither reads the Bible, nor anything else. This is rank enthusiasm. If you need no book but the Bible, you are got above St. Paul. He wanted others too. ‘But I haveno tastefor reading.’ Contract a taste for it by use, or return to your trade. ‘But different men have different tastes.’ Therefore some may read less than others; but none should read less than this. ‘But I have no books.’ I will give each of you, as fast as you will read them, books to the value of £5; and I desire the assistants will take care, that all the large societies provide the Christian Library for the use of the preachers. (2) In the afternoon, follow Mr. Baxter’s plan. Then you will have no time to spare; none for learning Latin, or Greek, or Hebrew: you will have work enough for all your time. Then, likewise, no preacher will stay with us, who is as salt that has lost its savour; for, to such, this employment would be mere drudgery. The sum is, go intoevery house, in course, and teachevery onetherein, young and old, if they belong to us, to be Christians inwardly and outwardly. Make every particular plain to their understanding. Fix it in their memory. Write it on their heart. Read, explain, and enforce the rules of the society; the ‘Instructions for Children’; the fourth volume of sermons; and Philip Henry’s method of family prayer. Over and above, where there are ten children in a society, spend, at least, an hour with them twice a week; and do this, not in a dull, dry, formal manner, but in earnest, with your might. ‘But I have no gift for this.’ Gift or no gift, you are to do it, else you are not called to be a Methodist preacher. Doit as you can, till you can do it as you would. Pray earnestly for the gift; particularly studying the children’s tracts.”
Such was Wesley’s plan to increase the preachers’ knowledge: at least five hours a day spent in reading the most useful books; and every afternoon devoted to private intercourse with the people and their children.
His next aim was to increase their holiness; hence the question,—
“Why are notwemore holy? breathing the whole spirit ofmissionaries? Answer.—Because we are enthusiasts; looking for the end, without using the means. In order to be thoroughly convinced of this, we need only consider the first minutes, and each examine himself upon each article. To touch only upon two or three instances. Do you rise at four? or even at five, when you do not preach? Do you fast once a week? once a month? Do you know the obligation or benefit of it? Do you recommend the five o’clock hour for private prayer? Do you observe it? Do not you find thatany timeisno time?”
“Why are notwemore holy? breathing the whole spirit ofmissionaries? Answer.—Because we are enthusiasts; looking for the end, without using the means. In order to be thoroughly convinced of this, we need only consider the first minutes, and each examine himself upon each article. To touch only upon two or three instances. Do you rise at four? or even at five, when you do not preach? Do you fast once a week? once a month? Do you know the obligation or benefit of it? Do you recommend the five o’clock hour for private prayer? Do you observe it? Do not you find thatany timeisno time?”
None but a man like Wesley would have dared to use faithful dealing like this; and none but men like Wesley’s itinerants would have quietly submitted to such a castigation. He was evidently determined to kill or to cure; or, to employ his own expression, to “have a thorough reform of the preachers.” For the first time, we have a list of the questions proposed to every preacher on probation before his being received into full connexion.
“Have you faith in Christ? Are yougoing on to perfection? Do you expect to beperfected in love, in this life? Are you groaning after it? Are you resolved to devote yourselfwhollyto God and His work? Do you know theMethodist doctrine? Have you readthe sermons, andthe Noteson the New Testament? Do you know theMethodist plan? Have you read thePlain Account, andthe Appeals? Do you know therulesof the society, and of the bands? and do you keep them? Do you take no snuff? Tobacco? Drams? Do you constantly attend the church and sacrament? Have you read the Minutes, and are you willing to conform to them? Have you considered the twelve rules of a helper; especially the first, tenth, and twelfth; and will you keep them for conscience sake? Are you determined to employallyour time in the work of God? Will you preach every morning and evening; endeavouring not to speak too loud, or too long; not lolling with your elbows? Have you read the ‘Rules of Action and Utterance’? Will you meet the society, the bands, the select society, and the leaders of bands and classes in every place? Will you diligently and earnestly instruct the children, and visit from house to house? Will you recommend fasting, both by precept and example?”
“Have you faith in Christ? Are yougoing on to perfection? Do you expect to beperfected in love, in this life? Are you groaning after it? Are you resolved to devote yourselfwhollyto God and His work? Do you know theMethodist doctrine? Have you readthe sermons, andthe Noteson the New Testament? Do you know theMethodist plan? Have you read thePlain Account, andthe Appeals? Do you know therulesof the society, and of the bands? and do you keep them? Do you take no snuff? Tobacco? Drams? Do you constantly attend the church and sacrament? Have you read the Minutes, and are you willing to conform to them? Have you considered the twelve rules of a helper; especially the first, tenth, and twelfth; and will you keep them for conscience sake? Are you determined to employallyour time in the work of God? Will you preach every morning and evening; endeavouring not to speak too loud, or too long; not lolling with your elbows? Have you read the ‘Rules of Action and Utterance’? Will you meet the society, the bands, the select society, and the leaders of bands and classes in every place? Will you diligently and earnestly instruct the children, and visit from house to house? Will you recommend fasting, both by precept and example?”
These questions,—with the exception of those concerning attendance at church and sacrament, the reading of the “Rules of Action and Utterance,” the meeting of the societies, etc., and an important modification of that concerning preaching every morning and every night,—are still put to all candidates for the Methodist ministry, and are expected to be answered affirmatively before such candidates are admitted to ordination. If answered sincerely and truly, the Methodist ministry, in diligence, in piety, and in success, would have no superiors.
Much space has been occupied with the proceedings of the conference of 1766, but they were far too important to be omitted, or materially abridged. Other matters claimed attention at that conference, though inferior to the foregoing. For instance, it was ascertained, that the debts on the Methodist chapels, throughout the kingdom, amounted to £11,383. “We shall be ruined,” writes Wesley, “if we go on thus.” It was resolved, that the obnoxious trust deed at Liverpool, which has been already mentioned, should be substituted by another; that no classes should meet in chapels; that the rules of the society should be given to every one when taken on trial; that the rules relating to ruffles, lace, snuff, and tobacco, should be calmly but vigorously enforced; and, that the sermons on wandering thoughts, indwelling sin, the Lord our Righteousness, and the Scripture way of salvation, should be carefully distributed.[671]This was one of the most important conferences that Wesley ever held. Considering the plain dealing that had been employed, it is as gratifying as it is a matter of surprise, to find Wesley saying: “Tuesday, August 12—Our conference began, and ended on Friday evening. A happier conference we never had, nor a more profitable one. It was both begun and ended in love, and with a solemn sense of the presence of God.”
On the day that Wesley opened his conference at Leeds, his house at Windmill Hill, London, was entered by burglars, and a quantity of linen and wearing apparel stolen.[672]On the 20th of August, he reached London himself; and, on the 25th, set out for Bath, Bristol, and Cornwall.
On his way to the west of England, Wesley opened the new chapel at Shaftesbury. He says: “August 29, 1766—I preached in the new house, filled within and without, to the no small astonishment, it seemed, of most of the hearers.”[673]
The next day, August 30, he writes: “We rode to Stallbridge, long the seat of war, by a senseless, insolent mob, encouraged by their betters, so called, to outrage their quiet neighbours. For what? Why, they were mad; they were Methodists. So, to bring them to their senses, they would beat their brains out. They broke their windows, leaving not one whole pane of glass, spoiled their goods, and assaulted their persons with dirt, and rotten eggs, and stones, whenever they appeared in the street. But no magistrate, though they applied to several, would show them either mercy or justice. At length they wrote to me. I ordered a lawyer to write to the rioters. He did so; but they set him at nought. We then moved the court of King’s Bench. By various artifices they got the trial put off, from one assizes to another, for eighteen months. But it fell so much the heavier on themselves, when they were found guilty; and, from that time, finding there is law for Methodists, they have suffered them to be at peace. I preached near the main street without the least disturbance, to a large and attentive congregation.”
At Ashburton, many of Wesley’s congregation “behaved with decency; but the rest with such stupid rudeness as he had not seen, for a long time, in any part of England.”
At Plymouth, “at the close of his sermon, a large stone was thrown in at one of the windows, and fell at his feet.”
At Truro, he says: “I was in hopes, when Mr. Walker died, the enmity in those who were called his people would have died also; but it is not so; they still look upon us as rank heretics, and will have no fellowship with us.”
At Helstone, he “preached to an exceeding large and serious congregation.” He writes: “What a surprising change is wrought here, within a few years, where a Methodistpreacher could hardly go through the street without a shower of stones!”
Methodism was introduced into Helstone by Mr. Hitchens, one of Wesley’s first preachers; and the first class was led by Mrs. Triggs, the daughter of a clergyman, and a woman of superior mind and character.[674]Once, while the Helstone Methodists were assembled in their preaching room, one of them unaccountably observed, “We will not hold our meeting here to-night, but at the house of ——.” For a time, the others objected; but, at last, yielded, and went to the house which had been mentioned. Strangely enough, before the adjourned meeting was concluded, a fire broke out, and, in its progress, seized on a large quantity of gunpowder, by the explosion of which the old Methodist meeting room was blown to atoms.[675]
Another anecdote, relating to Helstone, deserves notice. “I was born,” said old Peter Martin, “at Helstone in 1742. My wife is ninety-four years old, and our united ages amount to one hundred and ninety-one years. I have been sexton of Helstone parish sixty-five years. I first heard Mr. Wesley preach in the street, near our market house, seventy-four years ago. I had an adventure with him while I was ostler at the London Inn. One day, he came, and obtained my master’s leave for me to drive him to St. Ives. On arriving at Hayle, we found the sands, between that place and St. Ives, overflown by the rising tide. Mr. Wesley was resolved to go on; for he said he had to preach at St. Ives at a certain hour, and must be there. Looking out of the carriage window, he called, ‘Take the sea! take the sea!’ In a moment, I dashed into the waves, and was quickly involved in a world of waters. The horses were swimming, and the wheels of the carriage not unfrequently sunk into deep hollows in the sands. I expected every moment to be drowned, but heard Mr. Wesley’s voice, and saw his long white hair dripping with salt water. ‘What is your name, driver?’ he calmly asked. I answered, ‘Peter.’ ‘Peter,’ said he, ‘Peter, fear not; thou shalt not sink.’ With vigorous whipping I again urged on the flagging horses,and at last got safely over. Mr. Wesley’s first care was to see me comfortably lodged at the tavern; and then, totally unmindful of himself, and drenched as he was with the dashing waves, he proceeded to the chapel, and preached according to his appointment.”[676]
Having spent a fortnight among the Cornish Methodists, everywhere preaching to large and attentive congregations, Wesley returned, on September 23, to Bristol. Here, and at Bath, and in the surrounding country, he employed the next four weeks; and, on October 25, came to London, and wrote: “How pleasing would it be to play between London and Bristol, and preach always to such congregations as these! But what account then should I give of my stewardship when I can ‘be no longer steward’?”
In the autumn of this year, he received two letters from Captain Scott, who was stationed with his regiment at Northampton.[677]Here Mr. Blackwell and Mr. Glasbrook had been preaching, the regimental riding house serving as the place of meeting. Large crowds flocked to hear, and numbers were converted. Captain Scott urged Wesley to send an additional preacher to the Bedford circuit, who might take Northampton and the surrounding villages. “The Lord,” says he, “has opened you a door in Northampton at last, and will perhaps condescend to make us, unworthy creatures, instruments of assisting you. I therefore wish you were well established there before we leave. As persons of all ranks go to hear, I hope you will send a preacher that will be acceptable to them; for the work, being in its infancy, might be injured, if one was sent they did not like.” Wesley was not the man to neglect an opening like this; and, accordingly, on November 10, set out. On his way, however, he found that James Glasbrook had made arrangements for his preaching every day in Bedfordshire, and, hence, he was obliged to send Richard Blackwell to Northampton to supply his place. In this way, principally by means of soldiers, Methodism was planted in this important town, and here, as elsewhere, began to fulfil its mission.
With the exception of his usual Kentish tour, the rest of the year was spent in London. Here he preached on family religion, which he calls “the grand desideratum among the Methodists.” He also delivered one or more discourses, as he had previously done in Bristol, on the education of children, “wherein,” says he, “we are shamefully wanting.” Some of the Bristol people answered, by saying, “Oh, he has no children of his own!” But the London Methodists were convinced of their defects. He also commenced a course of sermons on Christian perfection, “if haply,” says he, “that thirst after it might return, which was so general a few years ago. Since that time, how deeply have we grieved the Holy Spirit of God! Yet two or three have lately received His pure love: and a few more are brought to the birth.”
Every one must be struck with Wesley’s almost unequalled labours,—labours prosecuted, not for honour, inasmuch as, for the present, at all events, they only brought him contempt and ridicule; nor for fortune, inasmuch as he took nothing from the people among whom he laboured, except, occasionally when his purse was empty, a few pence or shillings to pay his turnpike gates or his ostler’s bill. Indeed, money, like all his other talents, he devoted entirely to the work of God. He sometimes had it; but he never kept it. “Hundreds and thousands,” says Thomas Olivers, “are for ever draining Mr. Wesley’s pocket to the last shilling, as those about him are eye witnesses.”[678]
A remarkable instance of this occurred in the year 1766. Two years before, when at Durham, he met with Miss Lewen, a young lady of about two-and-twenty, with a yearly income of £600, at her own disposal. Some months previously, she had found peace with God, and had joined the Methodists. A friendship sprung up. Her father treated Wesley with the utmost civility, and said, he had done his daughter more good than all the physicians had; and wished her to go to London, where she might have the benefit of his advice, and also communion with his people. She went, and made her abode with Miss Bosanquet, Sarah Crosby, and Sarah Ryan,at their orphanage at Leytonstone. Her health was exceedingly infirm, suffering as she did from a heart disease. In October, 1766, after a few days’ illness, she expired; some of her last words being, “Oh now I know I shall be with Christ for ever! Yes, I shall be with Thee, O Lord, for ever! Oh for ever! for ever! for ever! Yes! I shall be with Thee for ever!”[679]Wesley went to visit her, but found her dead; and, after describing her last moments, writes: “So died Margaret Lewen! a pattern to all young women of fortune in England: a real Bible Christian.”
Wesley’s serious accident, by the falling of his horse in Southwark, at the end of 1765, has been already mentioned. A few months after, Miss Lewen gave him a chaise and a pair of horses,[680]which, as occasion required, he began to use. She also left him a legacy of £1000, and “a sum of money,” saysLloyd’s Evening Post, “to build a chapel, under his direction.” The latter statement is a doubtful one; but it is a fact that, in a codicil, she bequeathed to Miss Bosanquet’s orphanage £2000, and wished to make it ten or twelve; but Miss Bosanquet prevailed upon her to let her take the codicil and burn it.[681]Considerable unpleasantness ensued; but, on August 11, 1767, Wesley writes: “I came to a friendly conclusion with Mr. Lewen. He agreed to pay the legacies on the 2nd of November, and we relinquished the residue of the estate. So the harpy lawyers are happily disappointed, and the design of the dying saint, in some measure, answered.”
By Miss Lewen’s will Wesley became the owner of £1000, probably the largest sum that he ever had in his possession. The money, however, was soon gone. In reference to it, Wesley says: “I am God’s steward for the poor;”[682]and among the poor it was speedily distributed. His own sister, Mrs. Hall, deserted by her worthless husband, applied for a portion, but applied too late. Hence the following characteristic letter, written within two years after Miss Lewen’s death.
“Kingswood,October 6, 1768.“Dear Patty,—You do not consider, money never stays withme: it would burn me if it did. I throw it out of my hands as soon as possible, lest it should find a way into my heart. Therefore, you should have spoken to me while I was in London, and before Miss Lewen’s money flew away. However, I know not, but I may still spare you £5, provided you will not say, ‘I will never ask you again,’ because this is more than you can tell; and you must not promise more than you can perform.“Oh how busy are mankind! and about what trifles! Things that pass away as a dream! Vanity of vanities, all is vanity, but to love and serve God.“I am, dear Patty, your ever affectionate,“John Wesley.”[683]
“Kingswood,October 6, 1768.
“Dear Patty,—You do not consider, money never stays withme: it would burn me if it did. I throw it out of my hands as soon as possible, lest it should find a way into my heart. Therefore, you should have spoken to me while I was in London, and before Miss Lewen’s money flew away. However, I know not, but I may still spare you £5, provided you will not say, ‘I will never ask you again,’ because this is more than you can tell; and you must not promise more than you can perform.
“Oh how busy are mankind! and about what trifles! Things that pass away as a dream! Vanity of vanities, all is vanity, but to love and serve God.
“I am, dear Patty, your ever affectionate,
“John Wesley.”[683]
It is pleasant to be loved; it is painful to be hated and despised. Wesley had as great a share of both hatred and affection as most who have ever lived. For more than thirty years, he had been the butt of malice, as well as the object of Christian sympathy and love. He was the cynosure towards which both loving and malignant eyes were turned. This state of things still continued. Much has been already said concerning Methodist persecution; much yet remains unsaid.
In 1766, a translation of Formey’s Ecclesiastical History, in two volumes, was given to the public, and had attached to it an appendix, containing “an account of Mr. Wesley and his sect.” The translator tries to write fairly, but still speaks of Wesley’s doctrines as issuing “in spiritual pride,” and as having a dangerous influence on “virtuous practice.”
TheGospel Magazine, also, deemed it its pious duty to publish “A Dialogue between the Foundery and the Tabernacle, occasioned by the late publication of the Rev. Mr. John Wesley’s sermon upon ‘Imputed Righteousness.’” The Tabernacle, of course, bombards the Foundery, and thinks that it wins a glorious victory. Wesley “writes neither with the wisdom of the scholar, the judgment of the divine, the ability of the critic, nor with a becoming mildness and moderation. His principles also are very erroneous.”
Laurence Sterne, clever but self conceited, pretentiously generous, but sensually selfish, published his “Yorick’s Sermonsand Meditations,” and adorned them by describing Methodist preachers as “illiterate mechanics, much fitter to make a pulpit than to get into one.”
The Rev. John Tottie, D.D., archdeacon of Worcester, and chaplain in ordinary to his majesty, at the request of the clergy, issued “Two Charges, delivered in the diocese of Worcester, in the years 1763 and 1766: one against the Papists, and the other against the Methodists”; the reverend archdeacon advancing the postulatum, that “the tenets and practices of the Methodist teachers are conformable to those of the papists, and have a direct tendency to lead men into popery.”
Not only Churchmen, but Dissenters, mustered to the battle. A shilling pamphlet was published, with the title, “The Causes and Reasons of the present Declension among the Congregational Churches in London and the Country; interspersed with reflections on Methodism and Sandemanianism.” Methodism was growing; congregationalism was declining. Why? The writer attributes the declension to “the encroachments of the Methodists and the Sandemanians”; and strongly censures the congregationalists for their “departure from the Bible, for the sake of following the inventions of men, the cant of fanatics, and the nostrums of systematic divines.”
Poetry likes to live among flowers, and in scenes of sublimity and beauty; in 1766, it found a fresh well of inspiration, and made the old Foundery its Helicon. The newspapers were enriched with poetical effusions, like “A Modern Summer’s Evening,” in which
“Methodists to church repair,Porters, tinkers, crowds, in shoals,Pious cobblers mend, with prayer,More their own than neighbours’ souls.”[684]
“Methodists to church repair,Porters, tinkers, crowds, in shoals,Pious cobblers mend, with prayer,More their own than neighbours’ souls.”[684]
“Methodists to church repair,Porters, tinkers, crowds, in shoals,Pious cobblers mend, with prayer,More their own than neighbours’ souls.”[684]
“Methodists to church repair,
Porters, tinkers, crowds, in shoals,
Pious cobblers mend, with prayer,
More their own than neighbours’ souls.”[684]
Besides these, the public were amused by the publication of “The Methodist and Mimic,” a tale in Hudibrastic verse; by Peter Paragraph; inscribed to Samuel Foote, Esq., who doubtless nursed the bantling with natural affection.
There was also “The New Bath Guide; or, Memoirs ofthe B—r—d Family, in a series of poetical Epistles;” the whole of which are rakish, vile productions, and that on Methodism so pollutingly obscene, that it would be criminal to quote it.
And then, to crown the whole, there was “The Methodist. A poem. By the author of the ‘Powers of the Pen,’ and the ‘Curate.’” Two extracts may be given as fair specimens of the whole. After portraying Whitefield, the illustrious poet describes Wesley thus.