Chapter XX: Part III (2)

In this respect, Otley will always be famed in Methodistic annals. Wesley heard of its sanctified Methodists; and, in 1760, he went to visit and to examine them, one by one. The testimony of some of them he doubted; but concerning a large majority, he writes: “Unless they told wilful and deliberate lies, it was plain—(1) That they felt no inward sin; and, to the best of their knowledge, committed no outward sin. (2) That they saw and loved God every moment; and prayed, rejoiced, and gave thanks evermore. (3) That they had constantly as clear a witness from God of sanctification as they had of justification.” Wesley adds: “In this, I do rejoice, and will rejoice, call it what you please. I would to God, thousands had experienced thus much; let them afterwards experience as much more as God pleases.”

This was an important, and, in some respects, a novel movement. Wesley had held the doctrine of Christian perfection ever since the year 1733, when he preached his sermon on the circumcision of the heart; but now, for the first time, he found people professing to experience and practise it. Yea more, they professed to have attained to this state of purity in a moment, and by simple faith.[453] No wonder Wesley was excited, and that, besides examining the Otley Methodists, he now began to sift those in London. Once a week, he met about thirty, who, to use his own expression, “had experienced a deep work of God”; and says concerning them: “Whether they are saved from sin or no, they are certainly full of faith and love, and peculiarly helpful to my soul.” On March 6, he writes: “I met again with those who believe God has delivered them from the root of bitterness. Their number increases daily. I know not if fifteen or sixteen have not received the blessing this week.”

Wesley himself had not received it; and it is an important fact that, so far as there is evidence to show, to the day of his death, he never made the same profession as hundreds of his people did. He preached the doctrine most explicitly and strongly, especially after the period of which we are writing; but where is the proof that he professed to experience it? All the way, in his long northern journey, he was evidently anxious to hear what those who were entirely sanctified had to say. He also sought information by epistolary correspondence. He conversed with Grimshaw and his preachers. This, in some respects, was a new fact in Methodism; and, by prayerfully sifting evidence, he was extremely desirous to satisfy himself concerning it. At Newcastle and in the neighbourhood, he inquired how it was that there were “so few witnesses of full salvation;” and says, “I constantly received one and the same answer: ‘We see now, we sought it by our works; we thought it was to come gradually; we never expected it to come in a moment, by simple faith, in the very same manner as we received justification.’”[454]

We have said, that Wesley himself did not profess to have attained to this state of grace; and hence the following extract from a letter addressed to him by Miss B——, one of his favourite correspondents, and bearing date “April 17, 1761.”

“Do _you_ seem to be a great way off? You are not out of God’s reach; not farther from being healed than the man covered with leprosy was, the moment before Christ said, ‘I will; be thou clean.’ Jesus heals _all_ diseases as well as _one_. He does not expect you to bring Him _fruit_ in order to fetch the _root_. All you want, He will give with a new heart; all He asks of you is, to _claim your right_. Do you seek a sacrifice beside? Oh, He is all-sufficient! He has paid the full debt for both actual and original sin. By His stripes you are healed. Why should you be without the blessing any longer? It is His will that, from the time you read this, you should never sin against Him any more. Now believe, and His blood shall so flow over your soul, that no spot shall be found there. He will keep your heart, as with a garrison, that it shall never open to anything but His love. There needs but one grain of faith, and the mountain shall be removed. All you say of wanting desire and earnestness, I can still say, with regard to a farther blessing,—that constant uninterrupted intercourse with God, of which Lopez speaks, when he says that, for thirty-six years, he had never discontinued one moment, making an act of love with all his strength. For want of this, I do not keep quite clear of idle reasonings. I never had a clear _abiding_ witness, that I was saved from sin; but I feel my soul hangs on Jesus, and I do believe He will keep me for ever. My peace is more solid than it was at first, and my soul seems more sunk into God. But what I judge more by, is the change I feel; my one desire is to do His will: and I feel nothing but love to every creature, let them use me well or ill. Oh pray for me, and stir up all you can, to seek all my Saviour has to give.”[455]

This extract is given, not because it contains no unjustifiable expressions, but because it establishes the fact already mentioned, and because it is a fair specimen of the loose language which came into use at this important juncture. It was addressed to Wesley, and was published by him in one of his earliest magazines, in which he also inserts a large number of other letters, on the same subject, received by him at and about the period of which we are now writing. The following are extracts taken from the correspondence, dated 1761.

“M. W.” writes to him:

“The Lord has graciously given me a clean heart; and I hope to use it in His service. I find I speak less than I did, and what I do speak I know is according to the will of God. Mr. Edward Perronet questioned me much yesterday. I simply answered him; and he, at last, prayed that he might feel what we enjoyed. Before you left town, I was agonizing with excess of desire to love God alone. I knew the power was ready, whenever I asked for it in faith. I found it was like throwing myself into a rapid stream, where I must swim or perish. The Lord gave me faith, and a sweet serenity. Prayer is sweet. I would not accept the empire of the world, to keep me from that food of immortal souls.”

“Mr. J. C. M.” writes:

“From the time Jesus cleansed my heart from sin, I was ever happy in His love; though, at times, I was much tempted. Satan did, indeed, sift me as wheat; but he gained no advantage over me. His chief temptation was, to deny the work of God; not to believe I was sealed with His Spirit. I cried earnestly to the Lord, that, if it was not done yet, He would do it; and, on Easter Monday, at chapel, I found I had access unto the Father through the Son; and He showed me, He had made with _me_ an everlasting covenant. I then knew, my soul was _sealed_ in heaven with the blood of Jesus. I could say, ‘I am the Lamb’s wife’; and was answered, ‘the spotless bride.’ From this time, I never found a doubt that God had taken away the root of sin; but yet, as the light shined clearer, I saw many things lacking in my soul. I wanted to have my whole _mind_, and to have all my _thoughts_ fixed on God. Above all, I wanted to live every moment in a spirit of sacrifice. My peace increased; but I found Satan had power to inject wandering thoughts, and thereby cloud my understanding, so that I could not clearly discern the state of my soul. On April 30, for near two hours, my cry was, ‘Let my whole _mind_ be fixed on Thee!’ I trust to Thy faithfulness, to keep my _mind_, as Thou hast kept my _heart_. I _will_ believe, and according to my faith it shall be unto me.’ At first indeed, this faith was weak; but it grew stronger and stronger. The next day Satan assaulted me on every side, to draw my _mind_ from God; but I am enabled to stand on my watchtower, and to keep the eye of my soul continually fixed on the Lamb of God.”

Another correspondent, who professed entire sanctification, was questioned by Wesley concerning _wandering_ thoughts, and answered:

“Useless, unedifying thoughts pass through, though they do not lodge in, my _mind_. Therefore, I judge I have not received the blessing which others have; but I have a clear witness, that my _heart_ never departs from God, and am enabled to discern, that I do offer unto the Lord an uninterrupted act of love. Still, I live too much _without_, not enough _within_. My life is not sufficiently a hidden life. I _would_ find, in the whole creation, nothing but God and my own soul.”

Another says:

“In the latter end of February, my wife wrote me concerning the work God was doing in London; adding, that one of my acquaintance had gotten a _clean heart_. I started when I read that word; but I hastened home. My soul thirsted for God, and most of the day was spent in prayer. I called God _my Father_; and knew He _could_ save me _now_. Meantime, Satan was ready to tear me in pieces, till I cried vehemently, ‘Lord! wouldst Thou have me believe Thee?’ As soon as I spoke, He answered, ‘Believe on the Lord Jesus Christ, and thou shalt be saved.’ My soul fell upon Him; I _did_ believe, and peace sprung up like a river in my soul. I cannot tell you, what a glorious liberty I was now brought into. I hung upon Him, and loved Him with all my heart. Since then, my heart has been continually burning with love to God and all mankind. I laid at His feet, and loathed myself. He talked with me all the day long. I found Him building up the ruined places, and making my soul as a watered garden. After a while, however, I found my _mind_ wandering as I walked in the street. I told brother Biggs of it. He said, ‘You want to have your _mind_ stayed upon God, as well as your affections.’ I saw the thing clearly. It was not long before some of our brethren spoke of having received this blessing. I clearly saw, that I did love God with all my _heart_; but that this was wanting still, that _every thought should be brought into subjection to the obedience of Christ_. This I expected to receive at the Lord’s table, but did not. Then, I prayed the Lord to show me the hindrance. And He _did_ show me; I had been seeking it, as it were, by the works of the law. I then pleaded the blood of Jesus Christ, and cast myself upon Him, believing. And I felt His power delivering me, I think, more clearly than when He took the root of bitterness out of my heart. The deadness to all things, which I have found since then, is more than I can express.”

Hannah Harrison gives an account of obtaining this entire freedom from sin; but adds:

“For some time, all the evidence I could produce arose from the nature of the change. I found the want of a clear and _direct_ witness. This I received about February 1759; and this I have never lost, but can acknowledge, to the glory of God, that it is as clear now as at the first. I know not how to describe the difference between the witness and the work itself; but this I know; many, in whom we believe the work is wrought, are often in doubt concerning it; whereas, the testimony of the Spirit enables the soul to rise superior to those doubtful disputations, which sometimes hinder the progress of those who are really saved from sin. I neither have, nor desire to have a witness, that ‘sin will never enter more;’ for my everlasting life depends upon patiently continuing in well doing. I feel great love to Jesus Christ; but when I think of God the Father, I can find nothing but boundless inconceivables. Many unnecessary things are presented to my imagination; but, as soon as they appear to be such, I can as easily dismiss them as I can move my hand. ‘Tis long since I had the shadow of a doubt of my final acceptance with God; but yet, I cannot say, that I am sealed to the day of redemption. Though I am possessed of every natural passion, it is long since I felt a desire, inordinate either in kind or degree.”

John Fox testified that he “knew he was saved from sin, and loved God with all his _heart_; yet his _mind_ was not always stayed upon Him. But he saw, that this, as well as the former blessing, was to be received by simple faith. From this time, he continually prayed for an increase of faith; and it was not long before his soul was brought as into the immediate presence of God, who, from that hour, did every moment keep his _heart_ and his _mind_ also.”

Daniel Carney said:

“Mr. M—— spoke some time since, concerning the necessity of watching over the wandering of the eye and ear. This struck me exceedingly; for I remembered how often, when I was happy in God, my eye was nevertheless wandering, to look at my child, or something else that did not profit. I cried mightily to be delivered from this; and one morning pleaded that promise, ‘Thou wilt keep him in perfect peace, whose mind is stayed on Thee,’ I said, ‘Why not now, Lord? Thou canst give it me _now_!’ Immediately it was to me according to my faith. I have found no wanderings since.”

Carney adds:

“Brother Biggs and Calvert received the same blessing about the same time. This morning, Sarah Guildford, and another of our brethren, testified the same thing. And they all declare, this is as different from what they received before, as that is from justification.”

These testimonies might be multiplied; but enough has been adduced, to show that great excitement existed. All agreed that the _second_ blessing, as it was often termed, was to be obtained by simple faith; but, on other matters, there was much confusion. Some speak of a _direct witness_ of entire sanctification; others speak of persons entirely sanctified who were without such witness. Some speak not only of a _second_, but a _third blessing_; not only of the sanctification of the _heart_, but of the _mind_; and speak of them as distinct acts, experienced at different times, though both obtained by faith.

Wesley was a student of the Bible. He drew his theology from that; but he was always anxious to have his theology confirmed by the experience of Christians. For this purpose, when he, in 1738, embraced the doctrine of justification by faith only, he went to Herrnhuth to make himself acquainted with the views and feelings of the people in that Moravian settlement; and now, in 1761, when the doctrine of entire sanctification from sin, attainable in an instant, by simple faith, was becoming popular among the Methodists, he not only weighed the doctrine in the balances of holy Scripture, but did his utmost to ascertain what those who professed to experience it had to say concerning it. There was much to be disapproved; but there was also much to be encouraged. In the midst of the agitation, Wesley wrote, “Otley, July 7, 1761:”

“The perfection I teach, is perfect love; loving God with all the heart: receiving Christ as Prophet, Priest, and King, to reign alone over all our thoughts, words, and actions. The papists neither teach nor believe this; give even the devil his due. They _teach_ there is no perfection here, which is not consistent with _venial_ sins; and among venial sins they commonly reckon fornication. Now this is so far from the perfection I teach, that it does not come up to any but Mr. Relly’s perfection. To say, Christ will not reign alone in our hearts, _in this life_, will not enable us to give Him _all_ our hearts. This, in my judgment, is making Him _half_ a Saviour; He can be no more, if He does not _quite save_ us from our sins.”[456]

In another letter, dated “December 26, 1761,” he says:

“I know many who love God with all their heart, mind, soul, and strength. He is their one desire, their one delight, and they are continually happy in Him. They love their neighbour as themselves. They feel as sincere, fervent, constant a desire for the happiness of every man, good or bad, friend or enemy, as for their own. They rejoice evermore, pray without ceasing, and in everything give thanks. Their souls are continually streaming up to God in holy joy, prayer, and praise. This is plain, sound, scriptural experience. And of this we have more and more living witnesses.

“But these souls dwell in a shattered, corruptible body, and are so pressed down thereby, that they cannot _exert_ their love as they would, by always thinking, speaking, and acting _precisely right_. For want of better bodily organs, they sometimes inevitably think, speak, or act wrong. Yet, I think, they need the advocacy of Christ, even for these involuntary defects; although, they do not imply a defect of _love_, but of _understanding_. However that be, I cannot doubt the fact. They are _all love_; yet they cannot _walk_ as they desire. ‘But are they _all love_ while they grieve the Holy Spirit?’ No surely: they are then fallen from their steadfastness; and this they may do even after they are sealed. So that, even to such, strong cautions are needful. After the heart is cleansed from pride, anger, and desire, it may suffer them to re-enter. Therefore, I have long thought, some expressions in the hymns are abundantly too strong; as I cannot perceive any state mentioned in Scripture from which we may not, in a measure at least, fall.”[457]

As already stated, much loose language on the subject of entire sanctification was employed; though, for this, Wesley can hardly be held responsible. Still it gave offence, and created disquietude. Grimshaw wrote to Wesley a letter, dated “July 23, 1761,” complaining, that even some of the preachers had said: “He is a child of the devil, who disbelieves the doctrine of sinless perfection; and he is no true Christian, who has not attained to it.” Grimshaw adds:

“Brother Lee declared, (and I could not but believe him,) that you did, and would utterly reject any such expressions. _Sinless_ perfection is a grating term to many of our dear brethren; even to those who are as desirous to be holy in heart and life, as any perhaps of them who affect to speak in this unscriptural way. Should we not discountenance the use of it, and advise its votaries to exchange it for terms less offensive, but sufficiently expressive of true Christian holiness? By this, I mean all that holiness of heart and life, which is literally, plainly, abundantly taught us all over the Bible; and without which no man, however justified through faith in the righteousness of Christ, can ever expect to see the Lord. This is that holiness, that Christian perfection, that sanctification, which without affecting strange, fulsome, offensive, unscriptural expressions, I ardently desire and strenuously labour to attain. This is attainable: for this let us contend; to this let us diligently exhort and excite all our brethren daily; and this the more as we see the day—the happy, the glorious day—approaching.”[458]

Wesley acted upon Grimshaw’s hint; and, before the conference in London broke up, preached from the text, “In many things we offend all;” from which he took occasion to observe—(1) That, as long as the soul is connected with the body, it cannot think but by the help of bodily organs. (2) As long as these organs are imperfect, we shall be liable to _mistakes_, both speculative and _practical_. (3) For all these we need the atoning blood, as indeed for every defect or omission. Therefore, (4) All men have need to say daily, _forgive us our trespasses_.[459]

About the same time, he preached and published his sermon on “Wandering Thoughts,” in which he lays it down, that every man, either in sleep, or from some other cause, is, more or less, innocently delirious every four-and-twenty hours; and that the only “wandering thoughts,” which are sinful, and from which we should pray to be delivered, are—(1) All those thoughts which wander from God, and leave Him no room in the mind; (2) all which spring from sinful tempers; (3) all which produce or feed sinful tempers. In summing up the whole, he writes: “To expect deliverance from wandering thoughts, occasioned by evil spirits, is to expect that the devil should die or fall asleep. To expect deliverance from those which are occasioned by other men, is to expect, either that men should cease from the earth, or that we should be absolutely secluded from them. And to pray for deliverance from those which are occasioned by the body, is, in effect, to pray that we may leave the body.”

The sermon is well worth reading; and, at the time, was of the utmost importance, in checking the fanaticism of the London Methodists respecting what they called the sanctification of the _mind_.

Conference being ended, Wesley “spent a fortnight more in London, guarding both the preachers and people against running into extremes on the one hand or the other”; and then, on Sunday, September 20, set off, by coach, to Bristol, where he employed the next six weeks. “Here likewise,” he writes, “I had the satisfaction to observe a considerable increase in the work of God. The congregations were exceeding large, and the people hungering and thirsting after righteousness; and every day afforded us fresh instances of persons convinced of sin, or converted to God. Indeed, God was pleased to pour out His Spirit this year, on every part both of England and Ireland; perhaps, in a manner we had never seen before; certainly not for twenty years. Oh what pity, that so many even of the children of God did not know the day of their visitation!”

At Kingswood the society, which had been much diminished, had now again nearly three hundred members, “many of whom,” says he, “were now athirst for full redemption, which for some years they had almost forgotten.” He desired all in Bristol and its neighbourhood, who believed themselves to be entirely sanctified, to meet him. About eighteen responded. He says, “I examined them severally, as exactly as I could; and I could not find anything in their tempers (supposing they spoke true) any way contrary to their profession.”

On October 31, Wesley returned to London, and immediately began a course of sermons on Christian perfection. On November 23 he went to Canterbury, where he found many with “a deeper work of God in their heart than they ever had before.” On Sunday, November 29, he writes: “We had a lovefeast in London, at which several declared the blessings they had found lately. We need not be careful by what name to call them, while the thing is beyond dispute. Many have, and many do daily, experience an unspeakable change. After being deeply convinced of inbred sin, particularly of pride, self will, and unbelief, in a moment, they feel all faith and love; no pride, no self will, or anger; and, from that moment, they have continual fellowship with God, always rejoicing, praying, and giving thanks. Whoever ascribes such a change to the devil, I ascribe it to the Spirit of God.”

With the exception of a brief visit to Colchester, the remainder of the year was spent in London, part of the time being occupied in writing “Farther Thoughts on Christian Perfection,” and part in removing misunderstandings fomented by Thomas Maxfield and others, which will have to be more fully noticed in ensuing pages.

The following letter to Charles Wesley, who was out of health, is full of interest.

“LONDON, _December 26, 1761_.

“DEAR BROTHER,—Spend as many hours in the congregation as you can; but exercise alone will strengthen your lungs; or electrifying, which I wonder you did not try long ago. Never start at its being a quack medicine. I desire no other; particularly since I was so nearly murdered by being cured of my ague _secundum artem_. You should always write standing and sloping.

“We are always in danger of enthusiasm; but I think no more now than any time these twenty years. The word of God runs indeed, and loving faith spreads on every side. Do not take my word, or any one else’s; but come and see. It is good to be in London now.

“It is impossible for me to correct my own books. I sometimes think it strange, that I have not one preacher that will and can. I think every one of them owes me so much service.

“Pray tell R. Sheen, I am hugely displeased at his reprinting the Nativity Hymns, and omitting the very best hymn in the collection,—‘All glory to God in the sky,’ etc.

“I beg they may never more be printed without it. Omit one or two, and I will thank you. They are namby-pambical. I wish you would give us two or three invitatory hymns; we want such exceedingly. My love to Sally. My wife gains ground. Adieu!

“JOHN WESLEY.”[460]

This was an eventful year. Charles Wesley was ill, and out of town. Wesley was most of the time employed in visiting country societies. London was left in the hands of inexperienced and enthusiastic guides; and a great work of God was injured by the fanaticism of well meaning but weak minded people. But more of this anon.

The year began with an attack, in the _London Magazine_, on the Methodist doctrine of assurance, the writer taking upon himself to say, that “the Methodists insist, that they themselves are sure of salvation; but that all others are outcasts from God’s favour, and in a damnable state.”[461] In other articles, in the same periodical, Wesley was branded as “an enemy to religion, and a deceiver of the people;” “an enthusiast, a very great enthusiast;” with no more “knowledge of and esteem for the holy Scriptures than a Mahommedan.”[462] It is affirmed, that one of Wesley’s preachers, “who instructed the good people of England, at or near Rye, in Sussex, was known to be a popish priest, by a gentleman, who was no stranger to his person and functions in foreign parts.” The writer continues: “the Methodists may with as much reason be considered good sons of the Church, as an unruly boy that runs away from his parents may be deemed a dutiful, obedient child. I can consider them only as spies, deserters, and incendiaries. Was I to form a judgment of Christ’s disciples by your followers, very just would be the sarcasm of Zosimus on Christianity, ‘That it was only a sanctuary for villains,’”[463] In fact, “Methodism was a spurious mixture of enthusiasm and blasphemy, popery and quakerism.”[464]

Wesley replied to this anonymous scribbler, in a characteristic letter, dated “February 17, 1761,” and addressed “to Mr. G. R., _alias_ R. A., _alias_ M. K., _alias_ R. W.” He writes: “As you are stout, be merciful; or I shall never be able to stand it. Four attacks in one month! and pushed so home! Well, I must defend myself as I can.” And defend himself he did, most trenchantly.[465]

Another writer described the Methodists as “a race of men, which seemed to bear a near resemblance to the new species of rats. They were amphibious creatures, between the church and the conventicle, as those animals are between land and water. They made settlements in every part of the country, and devoured the fruits of the earth; they drew the simple folk from that necessary business, which God and nature designed them for, to the great loss, if not total ruin, of their families; and they filled men’s heads with doubts and fears, and emptied their pockets of their money.”[466]

Further attacks were made in _Lloyd’s Evening Post_, and in other periodicals, but of a more moderate and courteous character; with the exception of an infamous article in _St. James’s Chronicle_, in which Whitefield is ridiculed, in a long, lying piece, entitled “Similes, Metaphors, and Familiar Allusions made use of by Dr. Squintum.” There was likewise published a scandalous pamphlet of thirty-two pages, bearing the title of “A Journal of the Travels of Nathaniel Snip, a Methodist Teacher of the Word; containing an account of the marvellous adventures which befel him on his way from the town of Kingston upon Hull to the city of York.” Another production was an octavo pamphlet, of forty-three pages, entitled, “An Address to the Right Honourable ——; with several Letters to the D—— of —— from the L——. In vindication of her conduct on being charged with Methodism.” In this high sounding piece of preposterous pretentiousness, Methodist preachers are described as men who “think their _assurance_ to be the _gift_, and their _nonsense_ to be the _dictates_, of the Holy Ghost.” They are like some of the “designing men” mentioned by Tillotson, who “recommend themselves to the ignorant, by talking against reason, just as nurses endear themselves to children by noise and nonsense.”

The most respectable onslaught, in 1761, was in two sermons, preached before the university of Oxford, at St. Mary’s, on Act Sunday, July 12, by Dr. Hitchcock, fellow of St. John’s college, and one of the preachers at his majesty’s chapel at Whitehall; and on July 19, by the Rev. John Allen, M.A., vice principal of St. Mary Magdalene hall.” Dr. Hitchcock’s sermon was entitled, “The mutual Connection between Faith, Virtue, and Knowledge,” and was published at the request of the vice chancellor, and the heads of houses; Mr. Allen’s bore the title of “No Acceptance with God by Faith only,” and was published at the request of the vice chancellor alone. There can be little doubt, that this was a concerted movement, and was intended to be an unanswerable refutation of Wesley’s heresies. Of course, such men were not likely to employ the coarse abuse which newspapers and magazines were wont to cast upon the Methodists; but even here, in St. Mary’s, before the university of Oxford, where Methodism had its rise, and after it had existed and triumphed for more than twenty years, Dr. Hitchcock coolly told the vice chancellor, the heads of houses, and his illustrious congregation, that the Methodists were men of “no knowledge”; that they were building “up a church upon enthusiasm, rhapsody, and nonsense”; and Mr. Allen “willingly undertook” to refute “the leading tenet of modern enthusiasm by proving the following proposition, That faith, in its highest degree, when alone, or distinct from other virtues, is so far from saving or justifying any person, that it doth not _necessarily produce_ good works.”

Wesley himself was too busy, in 1761, to write and publish much. His productions were the following.

1. “A Plain Account of Genuine Christianity.” 12mo, 12 pages. This was simply a reprint of the conclusion of Wesley’s letter to Dr. Middleton, published in 1749. Wesley’s description of a Christian, and of Christian faith, in this little tract, deserves the reader’s best attention.

2. “An Extract of the Rev. Mr. John Wesley’s Journal, from February 16, 1755, to June 16, 1758.” 12mo, 146 pages.

3. “Select Hymns: with Tunes Annexed: designed chiefly for the Use of the People called Methodists.” 12mo, 139 pages. Would that the Methodists of the present day would sing the tunes furnished by their founder, instead of leaving choirs to repeat, parrot like, the inane noises now too generally attached to Charles Wesley’s glorious and glowing hymns, and which, by a monstrous perversion of truth, taste, and language, are considered sacred music of pure and classic type. We are weary of such singing in Methodist chapels, and most deeply deplore the day when, by some mistaken theoriser, it was introduced. It is devouring the very vitals of Methodistic worship, and no more harmonizes with the Wesley hymns than an automatic scarecrow with a breathing, living man.

Musicians, in Wesley’s day, were as self conceited and as obstinate as musicians now. In the preface to his Tunes Annexed, he tells us:

“I have been endeavouring, for more than twenty years, to procure such a book as this; but in vain. Masters of music were above following any direction but their own; and I was determined, whoever compiled this should follow _my_ direction: not _mending_ our tunes, but setting them down, neither better nor worse than they were. At length, I have prevailed. The following collection contains all the tunes which are in _common use_ among us. They are pricked _true_, exactly as I desire all our congregations may sing them; and here is prefixed to them a collection of those hymns which are, I think, some of _the best_ we have published. The _volume_ likewise is _small_, as well as the _price_. This, therefore, I recommend, preferable to all others.”

Appended to the tunes are Wesley’s well known directions concerning singing, which it would be well if all his societies would follow. Wesley himself was full of music, and to this, in great part, may be attributed the glorious singing of the early Methodists. With such a leader, and with their hearts full of the love of God, it is not surprising that their service of praise has become proverbial. They sang with the spirit, and with the understanding also.

It may be added here, once for all, that Wesley’s book of music, with some variations and improvements, was republished in several succeeding years, with the altered titles of “Sacred Melody; or, a Choice Collection of Psalm and Hymn Tunes”; and “Sacred Harmony: or, a Choice Collection of Psalm and Hymn Tunes, in two or three Parts—for the Voice, Harpsichord, and Organ.” These editions are now before us; but further description is unnecessary.

1762

[Sidenote: 1762 Age 59]

Whitefield and Charles Wesley were still invalids, and, though they preached with more or less frequency, their evangelistic labours, in 1762, were limited when compared with the labours of former years.

Wesley began the year with a grand service, in the chapel at Spitalfields, at which nearly two thousand members of the London society were present. Besides Berridge and Maxfield, he was assisted by Benjamin Colley, a young man, born at Tollerton, near Easingwold, who had recently received episcopal ordination, and was now officiating, as a clergyman, in Methodist chapels. His ministerial gifts were small;[467] but his piety was sincere and earnest. Strangely enough, this young Yorkshire Levite was carried away by the fanatical enthusiasm of Bell and Maxfield (to be noticed shortly), and though he did not live more than half-a-dozen years afterwards, his life was clouded, and not what it might have been.[468]

The remarkable work of sanctification was rapidly spreading throughout the whole of the United Kingdom. Wesley wrote:

“Many have been convinced of sin, many justified, and many backsliders healed. But the peculiar work of this season has been, what St. Paul calls ‘the perfecting of the saints.’ Many persons in London, in Bristol, in York, and in various parts, both of England and Ireland, have experienced so deep and universal a change, as it had not entered into their hearts to conceive. After a deep conviction of inbred sin, of their total fall from God, they have been so filled with faith and love (and generally in a moment), that sin vanished, and they found, from that time, no pride, anger, desire, or unbelief. They could rejoice evermore, pray without ceasing, and in everything give thanks. Now, whether we call this the destruction or suspension of sin, it is a glorious work of God; such a work as, considering both the depth and extent of it, we never saw in these kingdoms before. It is possible some have been mistaken; and it is certain some have lost what they then received. A few (very few, compared to the whole number) first gave way to enthusiasm, then to pride, next to prejudice and offence, and at last separated from their brethren. But although this laid a huge stumbling block in the way, still the work of God went on. Nor has it ceased to this day in any of its branches. God still convinces, justifies, sanctifies. We have lost only the dross, the enthusiasm, the prejudice, and offence. The pure gold remains, faith working by love, and, we have ground to believe, increases daily.”[469]

This was written at the end of 1763. On the last day of 1762, Wesley remarked in his Journal: “I looked back on the past year; a year of uncommon trials and uncommon blessings. Abundance have been convinced of sin; very many have found peace with God; and, in London only, I believe full two hundred have been brought into glorious liberty. And, yet, I have had more care and trouble in six months, than in several years preceding. What the end will be, I know not; but it is enough that God knoweth.”

To understand Wesley’s allusions here, we must briefly glance at the history of two of the principal men concerned.

Thomas Maxfield was one of Wesley’s first preachers. For more than twenty years, he had acted under Wesley’s direction. His origin in Bristol was humble, but he had married a wife with considerable fortune. At Wesley’s instigation, a friend had recommended him to Dr. Barnard, bishop of Londonderry, for ordination. The bishop said, “Sir, I ordain you, to assist that good man, that he may not work himself to death.”[470] Maxfield thus became one of Wesley’s most important preachers; and, perhaps, this was one of the reasons why not a few regarded him with envy. At all events, many censured him; and Wesley “continually and strenuously defended him; thereby offending several of his preachers, and a great number of his people.”

As early as 1760, Wesley had appointed Maxfield to meet, every Friday, a sort of select band in London, consisting of Messrs. Biggs, Latlets, Calvert, and Dixon,[471] all of whom professed to be entirely sanctified. Some of these favoured ones soon had dreams, visions, and impressions, as they thought, from God; and Maxfield, instead of repressing their whimsies, encouraged them. Presently, their visions created contempt for those who had them not; and were regarded as proofs of the highest grace. Some of the preachers opposed these holy visionaries with a considerable amount of roughness. This excited their resentment. They refused to hear their rebukers preach, and followed after Maxfield. Their numbers multiplied; and Maxfield told them, they were not to be taught by man, especially by those who had less grace than themselves. The result was, when Wesley returned to London in October, 1762, he found the society in an uproar, and Maxfield’s friends formed into a sort of detached connexion. Enthusiasm, pride, and intense uncharitableness were now the chief characteristics of these high professors. Wesley tenderly reproved them. One of them resented, and cried out, “We will not be browbeaten any longer; we will throw off the mask;” and, accordingly, returned her own and her husband’s tickets, saying, “Sir, we will have no more to do with you; Mr. Maxfield is our teacher.”

At the conference of 1761, Maxfield had been arraigned, for some misdemeanour not specified; but Wesley spoke in his defence, and silenced his accusers.[472] Still Wesley was in doubt concerning him, and wrote him a long letter, telling him mildly all he heard or feared concerning him. Maxfield resented, and said he had no thought of a separation, and that Wesley was at liberty to call him John or Judas, Moses or Korah, as he pleased. He alleged, that Wesley and his brother contradicted the highest truths; and that almost all who “called themselves ministers of Christ, or preachers of Christ, contended for sin to remain in the heart as long as we live, as though it was the only thing Christ delighted to behold in His members.”

George Bell, a native of Barningham, near Barnard castle, had been a corporal in the Life Guards. He was converted in the year 1758, and pretended to be sanctified in the month of March, 1761. A few days afterwards, he wrote an account of this to Wesley, in a letter tinged with a frenzy, which Wesley was too ready to regard as the breathings of a superior piety.[473] Bell soon developed into a full blown enthusiast, and helped to taint not a few of his Methodist associates. He began to hold meetings of his own, declaring, that God had _done_ with all preachings and sacraments, and was to be found nowhere but in the assemblies of himself and his London friends.[474] He diligently propagated the principle, that “none could teach those who are renewed in love, unless they were in the state themselves.”[475] His admirers fancied themselves more holy than our first parents, and incapable of falling. They professed to have the gift of healing, and actually attempted to give eyesight to the blind, and to raise the dead.[476] From a misconstrued text in the Revelation, they inferred, that they were to be exempt from death.[477] Wesley writes, on November 24, 1762: “Being determined to hear for myself, I stood where I could hear and see, without being seen. George Bell prayed, in the whole, pretty near an hour. His fervour of spirit I could not but admire. I afterwards told him what I did not admire; namely, (1) his screaming, every now and then, in so strange a manner, that one could scarce tell what he said; (2) his thinking he had the miraculous discernment of spirits; and, (3) his sharply condemning his opposers.”

Meanwhile, Wesley and his brother had an interview with Maxfield, and found that, in some things, he had been blamed without a cause; other things he promised to alter. On November 1, 1762, Wesley sent to Maxfield, Bell, and others, a written statement of what he liked and disliked in their doctrine, spirit, and behaviour. In reference to the first, he says, he liked their “doctrine of perfection or love excluding sin; their insisting that it is merely by faith; that it is instantaneous, though preceded and followed by a gradual work; and, that it may be now, at this instant.” But he disliked their “supposing man may be as perfect as an angel; that he can be absolutely perfect; that he can be infallible, or above being tempted; or, that the moment he is pure in heart, he cannot fall from it.” He disliked their “depreciating justification, by saying a justified person is not born of God, and that he cannot please God, nor grow in grace.” He disliked their doctrine, that a sanctified person needs no self examination, no private prayer; and that he cannot be taught by any one who is not in the same state as himself.

Then, in reference to their _spirit_, he told them, that he liked their confidence in God, and their zeal for the salvation of sinners; but he disliked (1) their appearance of pride, of overvaluing themselves, and undervaluing others; (2) their enthusiasm, namely, overvaluing feelings and impressions, mistaking the mere work of the imagination for the voice of the Spirit, expecting the end without the means, and undervaluing reason, knowledge, and wisdom in general; (3) their antinomianism, in not magnifying the law enough, in not sufficiently valuing tenderness of conscience, and in using faith rather as contradistinguished from holiness than as productive of it; and (4), their littleness of love to their brethren, their want of union with them, their want of meekness, their impatience of contradiction, their counting every man an enemy who reproved or admonished them in love, their bigotry and narrowness of spirit, and their censoriousness or proneness to think hardly of all who did not agree with them.

As to their outward behaviour, he liked “the general tenour of their life, devoted to God, and spent in doing good”; but he disliked their slighting any of the rules of the society; their appointing meetings which hindered people attending the public preaching; their spending more time in their meetings than many of them could spare from the duties of their calling; the speaking or praying of several of them at once; their praying to the Son of God only, or more than to the Father; their using bold, pompous, magnificent, if not irreverent, expressions in prayer; their extolling themselves rather than God, and telling Him what they were, not what they wanted; their using poor, flat, bald hymns; their never kneeling at prayer, and using postures or gestures highly indecent; their screaming so as to make what they said unintelligible; their affirming people will be justified or sanctified just now, and bidding them say, ‘I believe’; and their bitterly condemning all who oppose them, calling them wolves, and pronouncing them hypocrites, or not justified.”

This is a mournful picture, especially of people making such high professions. The result was, the London society was thrown into great confusion. Wesley writes: “1762, November 8—I began visiting the classes; in many of which we had hot spirits to deal with. Some were vehement for, some against, the meetings for prayer, which were in several parts of the town. I said little, being afraid of taking any step which I might afterwards repent of.”

The delay in the exercise of discipline was too long. For twelve months, Wesley had seen it necessary to deal with these enthusiasts. At the beginning of 1762, he wrote to his brother: “If Thomas Maxfield continue as he is, it is impossible he should long continue with us. But I live in hope of better things. This week, I have begun to speak my mind concerning five or six honest enthusiasts. But I move only a hair’s breadth at a time. No sharpness will profit. There is need of a lady’s hand, as well as a lion’s heart.”

We incline to think Wesley used the lady’s hand too long, and that the lion’s paw would have been far more useful. At length, however, he began to preach on the subject. On December 5, 1762, he endeavoured to show in what sense sanctification is gradual, and in what sense it is instantaneous. A fortnight later, he preached on Christian simplicity, showing that it is not ignorance or folly, nor enthusiasm or credulity; but faith, humility, willingness to be taught, and freedom from evil reasonings. Despite all this, Bell waxed worse and worse; and, on December 26, Wesley desired him to take no further part in the services at West Street, or at the Foundery. “The reproach of Christ,” he writes, “I am willing to bear; but not the reproach of enthusiasm, if I can help it.” In a manuscript letter, dated “London, January 28, 1763,” Sarah Crosby writes:

“There has been much confusion here. The simple brethren keep meeting at various places, brother Bell being their chief speaker. The substance of what they say is, ‘Believe, and be simple. Believe all that is in the word of God, and all that is not there,—that is, if anything is revealed to you.’ They say they have a great gift in discerning spirits; but others dispute it. Nevertheless, I think they are good folk, and there has been a great outpouring of the Spirit in London these two or three years past.”

About the same time, Fletcher of Madeley wrote to Charles Wesley—

“I have a particular regard for Mr. Maxfield and Mr. Bell; both of them are my correspondents. I am strongly prejudiced in favour of the witnesses, and do not willingly receive what is said against them; but allowing that what is reported is one half mere exaggeration, the tenth part of the rest shows that spiritual pride, presumption, arrogance, stubbornness, party spirit, uncharitableness, prophetic mistakes,—in short, every sinew of enthusiasm, is now at work among them. I do not credit any one’s bare word; but I ground my sentiments on Bell’s own letters.”[478]

Bell consummated his fanaticism, by prophesying that the world would be brought to an end on February 28, 1763; and, strange to say, not a few believed him. The evil spread. Wesley preached sermons on the sin of division, and on judging; but what he said was “turned into poison” by those who needed his admonitions; and one of the friends of Bell remarked: “If the devil had been in the pulpit, he would not have preached such a sermon.” Meanwhile, Maxfield was privately promoting disunion, telling the people that Wesley was not capable of teaching them, and insinuating that no one was except himself. Mrs. Coventry came to Wesley, and threw down the tickets of herself, her husband, her daughters, and her servants, declaring that “they would hear two doctrines no longer, and that Mr. Maxfield preached perfection, but Mr. Wesley pulled it down.” About a dozen others, including Bell, copied Mrs. Coventry’s example. Maxfield, in a huff, removed his meeting of the sanctified from the Foundery, because Wesley instructed his preachers to be present at it, whenever he was not able to be there himself. One of the seceders told Wesley to his face, that he was a hypocrite, and, for that reason, they had resolved to have no further fellowship with him. About thirty, who thought themselves sanctified, had left the society; but there were above four hundred others, who witnessed the same confession, and seemed more united than ever.

Meanwhile, the 28th of February, 1763—George Bell’s day of judgment—drew nigh. Wesley denounced the mad corporal’s prognostication, in private, in the society meetings, in the pulpit, and, at length, in the public papers. He says that Maxfield was silent on the subject, and that he had reason to think he was a believer in Bell’s prophecy; though Maxfield himself afterwards denied that this was true.[479] Be that as it might, a number of Maxfield’s followers spent the night at the house of his most intimate friend, Mr. Biggs, every moment in full expectation of hearing the blast of the archangel’s trumpet.

On the day previous to the predicted final catastrophe, Bell and his believers ascended a mound near the site of St. Luke’s hospital, to have a last look at the city before its conflagration;[480] but, unfortunately for the mad prophet, two constables, with a warrant, arrested him, and carried him first before a magistrate in Long Acre, and then before another in Southwark, as it was there, “in an unlicensed meeting-house, that he had often vented his blasphemies.” The Borough magistrate committed him to the new prison, there to await the fulfilment of his prediction.[481] “I am sorry,” writes Whitefield, “to find that Mr. Bell is taken up. To take no notice would be the best method. A prison or outward punishment is but a poor cure for enthusiasm, or a disordered understanding. It may increase but not extinguish such an _ignis fatuus_.”[482]

On the evening of what was to be the world’s last day, Wesley preached at Spitalfields, on “Prepare to meet thy God”; and largely showed the utter absurdity of the supposition, that the world was to end as Bell predicted; but, notwithstanding all that he could say, many were afraid to go to bed, and some wandered in the fields, being persuaded that, if the world at large did not become a wreck, at all events an earthquake would engulf London.

Of course, Bell’s insane ravings turned out to be a fantastic falsehood; but the injury done to Methodism was serious. A writer, signing himself “Philodemas,” sent an abusive letter to _Lloyd’s Evening Post_, stating that, on going to a friend’s house on the evening of February 28, he found the family in the utmost consternation, because they were momentarily expecting the world to be dissolved; and then he proceeds to denounce Methodism as “the most destructive and dangerous system to government and society that ever was established. Neither good subjects, good servants, nor good wives could reasonably be expected to be found amongst the Methodists. Nursed up in enthusiasm and pretended miracles, attended with the dangerous doctrine of _assuring grace_, they had learned to look upon the rest of their fellow creatures as a set of wretches reserved for vengeance hereafter. There was scarce a street in the metropolis, where the common people lived, but what was infected, more or less, with this heretical system; some boasting their sins were forgiven; some in despair; many raving mad; and others neglecting their necessary occupations for the sake of it, and living in beggary and misery.”[483]

Wesley replied to this as follows.

“_March 18, 1763._