Chapter I: Part 1

THE

LIFE AND TIMES

OF THE

REV. JOHN WESLEY, M.A.,

Founder of the Methodists.

BY THE

REV. L. TYERMAN,

AUTHOR OF “THE LIFE AND TIMES OF REV. S. WESLEY, M.A.,”
(_Father of the Revds. J. and C. Wesley_).

WITH AN APPENDIX BY ABEL STEVENS, LL.D.,

AUTHOR OF “THE HISTORY OF METHODISM.”

IN THREE VOLUMES.

VOL. III.

NEW YORK:
HARPER & BROTHERS, PUBLISHERS,
FRANKLIN SQUARE.

1872.

GENERAL CONTENTS.

VOL. III.

1768.

PAGE

Whitefield--Berridge--Countess of Buchan--Conversation--Original Letter by Fletcher--Yearly Collection--Wesley’s first Visit to Chatham--Methodist Jottings--Methodism in Congleton, etc.-- Wesley’s Credulity--Christian Perfection--Skirmishes before the Battle--Wesley’s Will--Rev. Thomas Adam--Fletcher of Madeley-- Singing--Illness of Wesley’s Wife--Preaching and Trading--How to revive Religion--Witness of the Spirit--Spitalfields Chapel-- Laurence Coughlan--Methodism at Taunton, Frome, and Oxford--Chapel Debts--Remarks on Books--Expulsion of Oxford Students--College at Trevecca--Wesley’s Publications--John Wilkes 1-38

1769.

Political Excitement--Whitefield--Female Preaching--Wesley in Ireland--Hugh Saunderson--Conference of 1769--Methodism in America--Scheme to perpetuate Methodism--Anniversary of Trevecca College--“Shepherd of Salisbury Plain”--Calvinian Controversy-- Wesley’s Publications 39-57

1770.

Remarks on Books--Christian Perfection--Whitefield’s College in Georgia--Riding on Horseback--Lady Glenorchy--Methodism in Sweden--Methodism at Yeadon and Loughborough--Conference of 1770--Doctrinal Minutes--Calvinian Controversy--Death of Whitefield--Original Letters--Wesley’s Publications--Toplady 58-83

1771.

Rev. Richard De Courcy--Sounds of coming Battle--Wesley and the _Gospel Magazine_--Letter to Lady Huntingdon--Shirley’s Circular-- Original Letter by Fletcher--Calvinian Controversy--Methodist Discipline--Female Preaching--Wesley’s Publications 84-113

1772.

Slavery--Methodism at Poplar--Correspondence with Mr. Sparrow-- Methodism at Leek and Nantwich--David Hume--Ministerial Responsibility--Medical Examination--Revivals in Everton and Weardale--Conference of 1772--Cornelius Winter--Ceaseless Labours--National Distress and its Remedies--The Christian Community--Calvinian Controversy--Wesley’s Publications 114-146

1773.

American Rebellion--Wesley’s proposed Successor--Methodism in America and Antigua--Itinerancy--Chapel Debts--Wesley and his Carriage--Wesley’s Book Property--Conference of 1773--Feast and Fast Days--Communion of Saints--Calvinian Controversy-- Wesley’s Publications 147-162

1774.

Wesley’s Health--Rev. David Simpson--Methodism at Bury--Wesley in Scotland--A Marvellous Escape--Ghosts and Witches--“The Fool of Quality”--Wesley and an Artist--Methodism in America and Newfoundland--Conference of 1774--Norwich Methodism--An Adventure--Calvinian Controversy--Wesley’s Publications-- Slavery 163-184

1775.

National Excitement--American War of Independence--Death of Peter Bohler--Wesley dangerously Ill in Ireland--Congratulations-- Giving Advice--Conference of 1775--Calvinian Controversy-- William Pine--Wesley’s Publications 185-211

1776.

Fletcher travelling with Wesley--Dr. Coke--Enforcing Discipline-- Methodism in London--City Road Chapel--Plan of London Circuit in 1792--London Circuit Book--Methodism at Chesterfield-- Conference of 1776--Cantankerous Methodists--Methodism in the Isle of Man--Quarrelling Schoolboys--Wesley’s Wife-- Wesley’s Publications--Wesley’s Loyalty 212-235

1777.

American Rebellion--Dr. Dodd--City Road Chapel--Rev. Edward Smyth--Catastrophe at Colne--“A Snug Circuit”--“Are the Methodists a fallen People?”--John Hilton--Fletcher at the Conference of 1777--Methodism in America--Francis Asbury--_Arminian Magazine_--Bishop Lowth--“Strangers’ Friend Society”--Rowland Hill attacks Wesley--_Gospel Magazine_--Calvinian Controversy-- Wesley’s Publications 236-260

1778.

Thomas Maxfield--Infamous Publications--Death of Toplady-- National Alarm--Separation from the Church--Conference of 1778--Stationing Preachers--Mission to Africa proposed--Duncan McAllum--John Baxter embarks for Antigua--Opening of City Road Chapel--Rev. James Creighton--Discipline--Dissenters-- Silas Told--Proposals for _Arminian Magazine_--Errata 261-285

1779.

National Alarm--Prayer and Fasting--Death of Voltaire--William Shent in trouble--Methodism at Oldham and Padiham--The Angel at Halifax--Methodism at Inverness--James Boswell--Methodism at Hinckley and Coventry--Thomas Maxfield--Jealousies--Charles Wesley and the London Preachers--Conference of 1779--Alexander McNab and Rev. Edward Smyth at Bath--Wesley’s right to Rule-- Charles Wesley and McNab--Calvinian Controversy--“Naval and Military Bible Society”--Wesley’s Publications--Popery 286-317

1780.

The Protestant Association--Wesley’s Letters on Popery--Rev. Arthur O’Leary--Wesley visits Lord George Gordon--Methodism at Delph--Wesley asks a Favour--Methodism at Pateley, Ripon, Newark, etc.--Conference of 1780--Separation from the Church-- Methodism in America--Letter to Bishop Lowth--Heresy of Dr. Watts--Rev. Brian Bury Collins--Original Letters--Oldham Street Chapel, Manchester--Sir Harry Trelawney--Jacob Behmen--“The Fool of Quality”--Wesley’s Publications 318-344

1781.

Wesley’s Nephews, Charles and Samuel--Wesley writing Sermons-- Samuel Bardsley and Sheffield Chapel--Methodism at Manchester and Bolton--Molly Charlton--Methodism at Preston--Fair weather Preachers--Rev. William Dodwell--Sleep--Letters to Wesley’s Niece--Wesley’s Nephews--Conference of 1781--William Hey-- Death of Wesley’s Wife--Letter to a Statesman--Wesley’s Publications 345-368

1782.

Methodist Tract Society--Lovefeast at Macclesfield--Sir Walter Scott--Conference of 1782--Birstal Chapel Case--Rev. Thomas Davenport--Rev. Mr. Thompson--John Trembath--Adam Clarke--“The Dairyman’s Daughter”--Wesley’s Publications--Jacob Behmen 369-389

1783.

Preachers forbidden to be Classleaders--Wesley ill--Trip to Holland--Kingswood School--William Black and Nova Scotia--A Rejected Candidate--Methodism at Stafford--Wesley and the Poor--Wesley’s Publications 390-407

1784.

A Seven Months’ Journey--Morning Preaching--Itinerancy--Children at Stockton--Methodism at Burnley--Sunday Schools--Conference of 1784--Deed of Declaration--Ordination of Preachers for America--Two Clergymen become Dissenters--Ordination of Preachers for Scotland, etc.--Letters on Wesley’s Ordinations-- Wesley a Dissenter--Methodism at Shrewsbury--Dancing--Letter to Hon. William Pitt--Wesley’s Publications--First Race of Methodist Preachers 408-457

1785.

William Moore--Wesley in Ireland--Spread of Methodism--Death of Perronet and Fletcher--Conference of 1785--The oldest Methodist now living--Thomas Wride and his Colleagues at Norwich--Separation from the Church--Wesley’s Publications-- Dress 458-470

1786.

Wesley on the Wing--Scotch Methodists a distinct Church--Methodism at Barnsley--Wesley at Sheffield and Wentworth House--Methodism at Ilkestone--Conference of 1786--Separation from the Church-- First Methodist Missionary Report--Proposed Missions to India--Wesley’s “Studying Hours”--Dr. Leifchild--Wesley’s Publications 471-489

1787.

Separation from the Church--Begging for the Poor--Revival at Burslem--Wesley in Ireland--A Methodist Shoemaker--Howard, the Philanthropist--Conference of 1787--Separation from the Church--Sir Robert Peel--Sunday Schools--Singing--A Coachload of Methodist Preachers--Visit to the Channel Islands--Jonathan Crowther--Antislavery Society--Joseph Entwisle and Richard Reece--Simeon catechizing Wesley--Licensing Chapels and Preachers--Separation from the Church--Wesley’s Popularity-- Wesley’s Publications--Dress--Diversions--Riches 490-520

1788.

Wesley on his Style--Sunday Schools--Prayer Meetings--Death of Charles Wesley--Consecration of Burial Grounds--Incidents at Bristol--Chapel at Dumfries--Methodist Membership--A Northern Fanatic--An Early Breakfast--Demoniacs--A Young Poetess--Separation from the Church--End of the World--Conference of 1788--Methodist Prayer Book--Preachers stripped of their Gown and Bands--Dewsbury Chapel Case--John Atlay and William Eels--Itinerancy--Wesley without a Sermon--Wesley’s Publications 521-564

1789.

Romney’s Portrait of Wesley--Anecdotes of Wesley--Commotion at Dublin--Separation from the Church--Rebellions--Thomas Hanby--An Irish Dinner Party--Walter Churchey--A Session of Methodist “Elders”--Conference of 1789--A Conference Sermon-- Gwennap Pit--“The lovely Family at Balham”--Mount Pleasant Chapel, Liverpool--Methodism at Bideford--Wesley’s Publications-- Wesley warning rich Methodists 565-596

1790.

French Revolution--A Five Months’ Journey--Rev. Joseph Easterbrook-- A Three Months’ Preaching Plan--Methodism at Stourport--Sunday Schools--Death of a Mocker--A Backslider Healed--Adam Clarke--A Yorkshire Cavalcade--Separation from the Church--Wesley’s Benefactions--Wesley’s Last Will--Conference of 1790--Progress of Methodism--Ruffled Shirts--A Dublin Revival--Christian Perfection--Wesley’s last Out-door Sermon--A Shoemaker and a Sheep Stealer--Henry Crabb Robinson--Crabbe, the Poet--A Large Circuit--Wesley’s Publications--Separation from the Church-- Rich Methodists Warned--Wesley’s last Words to the Methodists 597-642

1791.

Letters--Female Preaching--Wesley’s last Letters--Wesley’s last Week of Public Labour--Wesley’s last Letter--Wesley’s last Song on Earth--Wesley’s Death--The Funeral--Proposed Monument in Westminster Abbey--Wesley’s Personal Appearance, Scholarship, Knowledge, Writings, Preaching, Companionship, Piety, and Industry 643-660

THE LIFE AND TIMES

OF

THE REV. JOHN WESLEY, M.A.

1768.
Age 65

During the year 1768, Charles Wesley, with his brother’s full concurrence, removed his family from Bristol to London, which henceforth was his place of residence.[1] Whitefield spent the first half of the year in the metropolis. In July, he set out for Scotland; but, about a month after, returned to London to inter his wife, who died on August 9. His health was somewhat feeble; but he continued to itinerate and preach to the utmost of his power. His orphan house in America, and Lady Huntingdon’s college at Trevecca, demanded his attention, and had it. He and Wesley were still warm hearted friends; and yet there seems to have been a shade of coldness come over them. Hence the following, written when the year was closing.

“TABERNACLE, _December 28, 1768_.

“REVEREND AND VERY DEAR SIR,--Pray have you or I committed the
unpardonable sin, because we differ in particular cases, and act
according to our consciences? I imagine the common salvation is not
promoted by keeping at such a distance. Enemies rejoice. Halfway
friends especially are pleased.

“You will be glad to hear, that the time for completing the orphan
house affair seems to be come. Do you know of a good, judicious,
spiritual tutor? Will you, without delay, make the first present
of your works to the library? I hope we shall have a nursery for
true Christian ministers. I know you will say Amen. Yesterday I was
fifty-four years old. God be merciful to me a sinner! Though you are
older, I trust you will not get the start of me, by going to heaven,
before, reverend and very dear sir, less than the least of all,

“GEORGE WHITEFIELD.”[2]

Another letter, of the same kind, was addressed to Wesley, on New Year’s day, by his old friend at Everton.

“EVERTON, _January 1, 1768_.

“DEAR SIR,--I see no reason why we should keep at a distance, whilst
we continue servants of the same Master, and especially when Lot’s
herdsmen are so ready to lay their staves on our shoulders. Though my
hand has been mute, my heart is kindly affected towards you. I trust
we agree in essentials; and, therefore, should leave each other at
rest with his circumstantials. I am weary of all disputes, and desire
to know nothing but Jesus; to love Him, trust Him, and serve Him; to
choose and find Him my only portion. I would have Him my meat, my
drink, my clothing, my sun, my shield, my Lord, my God, my all. Amen.

“When I saw you in town, I gave you an invitation to Everton; and
I now repeat it, offering you very kindly the use of my house and
church. The Lord accompany you in all your journeys! Kind love to
your brother. Adieu!

“JOHN BERRIDGE.”[3]

At the close of the year 1767, the Earl of Buchan died triumphing in the faith of Christ. He had been in the habit of hearing Whitefield, the Wesleys, and others, at Bath, and had felt their ministry a blessing. His last words were, “Happy, happy, happy!” The inscription upon his coffin run thus: “His life was honourable, his death blessed; he sought earnestly peace with God,--he found it with unspeakable joy, alone in the merits of Christ Jesus, witnessed by the Holy Spirit to his soul.”[4] His countess dowager was a woman of deep piety, of elegant taste, and of great genius. She was the mother of a numerous family, and appointed Venn, Berridge, and Wesley her domestic chaplains. This was done through the intervention of Lady Huntingdon,[5] to whom Wesley addressed the following letter.

“LONDON, _January 4, 1768_.

“MY DEAR LADY,--I am obliged to your ladyship, and to Lady Buchan,
for such a mark of your regard as I did not at all expect. I purpose
to return her ladyship thanks by this post.

“That remark is very striking, as well as just;--If it is the Holy
Spirit that bears witness, then all speaking against that Witness
is one species of blasphemy against the Holy Ghost. And when this
is done by those who profess to honour Him, it must in a peculiar
manner grieve that blessed Spirit. Yet, I have been surprised to
observe how many, who affirm salvation by faith, have lately run
into this; running full into Mr. Sandeman’s notion, that faith is
merely an assent to the Bible; and not only undervaluing, but even
ridiculing, the whole experience of the children of God. I rejoice,
that your ladyship is still preserved from that spreading contagion,
and also enabled plainly and openly to avow the plain, old, simple,
unfashionable gospel.

“Wishing your ladyship many happy years, I remain, my dear lady, your
very affectionate servant,

“JOHN WESLEY.”[6]

A few months after this, Wesley went to Scotland, where the Countess of Buchan resided, and there wrote, and probably preached, his remarkable sermon, “The Good Steward,” in which, with great emphasis, he lays down the doctrine, that we hold _in trust_ our souls, our bodies, our goods, and all our other talents; and, for the _use_ of them, must render an account at the judgment seat of Christ. This was dealing faithfully with his noble patroness, as well as with others; for the sermon was immediately published in 12mo, 24 pages, with the title, “The Good Steward. A Sermon, by John Wesley, Chaplain to the Right Honourable the Countess Dowager of Buchan.”

Wesley was not the man to be elated by being noticed by the rich, the noble, and the great. He was thankful for their help; but far from being proud of their approbation. Many of his most trusted friends were poor and mean in reference to this world’s goods; but, at the same time, were possessed of riches incomparably superior to all the gold existing. The following letter, addressed to Fletcher of Madeley, though a month or two out of its chronological order, refers to these and to other matters.

“BIRMINGHAM, _March 20, 1768_.

“DEAR SIR,--Mr. Eastbrook told me yesterday, that you are sick of
the conversation even of them who profess religion,--that you find
it quite unprofitable, if not hurtful, to converse with them, three
or four hours together, and are sometimes almost determined to shut
yourself up, as the less evil of the two.

“I do not wonder at it at all, especially considering with whom you
have chiefly conversed for some time past, namely, the hearers of
Mr. Madan, or Mr. Bourian, perhaps I might add, of Mr. Whitefield.
The conversing with these I have rarely found to be profitable to my
soul. Rather it has damped my desires; it has cooled my resolutions,
and I have commonly left them with a dry, dissipated spirit.

“And how can you expect it to be otherwise? For do we not naturally
catch their spirit with whom we converse? And what spirit can we
expect them to be of, considering the preaching they sit under? Some
happy exceptions I allow; but, in general, do men gather grapes of
thorns? Do they gather constant, universal self denial, the patience
of hope, the labour of love, inward and outward self devotion,
from the doctrine of absolute decrees, of irresistible grace, of
infallible perseverance? Do they gather these fruits from antinomian
doctrine? Or from any that borders upon it? Do they gather them from
that _amorous way_ of praying to Christ? or that _luscious_ way of
preaching His righteousness? I never found it so. On the contrary, I
have found, that even the precious doctrine of salvation by faith has
need to be guarded with the utmost care, or those who hear it will
slight both inward and outward holiness.

“I will go a step farther: I seldom find it profitable for _me_ to
converse with any who are not athirst for perfection, and who are
not big with earnest expectation of receiving it every moment. Now
you find none of these among those we are speaking of; but many,
on the contrary, who are in various ways, directly and indirectly,
opposing the whole work of God,--that work, I mean, which God is
carrying on, throughout this kingdom, by unlearned and plain men;
in consequence of which His influence must, in some measure, be
withdrawn from them. Again: you have, for some time, conversed a good
deal with the genteel Methodists. Now it matters not a straw what
doctrine they hear,--whether they frequent the Lock or West Street.
They are, almost all, salt which has lost its savour, if ever they
had any. They are thoroughly conformed to the maxims, the spirit, the
fashions, and customs of the world. Certainly then, ‘_Nunquam ad eos
homines ibis quin minor homo redibis_.’

“But were these or those of ever so excellent a spirit, you conversed
with them too long. One had need to be an angel, not a man, to
converse three or four hours at once, to any purpose. In the latter
part of such conversation, we shall doubtless lose all the profit we
had gained before.

“But have you not a remedy for all this in your hands? In order to
have truly profitable conversation, may you not select persons clear
both of Calvinism and antinomianism? not fond of that luscious way
of talking, but standing in awe of Him they love; who are vigorously
working out their salvation, and are athirst for full redemption,
and every moment expecting it, if not already enjoying it? It is
true, these will generally be poor and mean, seldom possessed of
either riches or learning, unless there be now and then a _rara
avis in terris_: a Miss March, or Betty Johnson. If you converse
with these, humbly and simply, an hour at a time, with prayer before
and prayer after, you will not complain of the unprofitableness of
conversation, or find any need of turning hermit.

“As to the conference, at Worcester, on lay preaching, do not you
observe almost all the lay preachers--(1) Are connected with
me? and--(2) Are maintainers of universal redemption? _Hinc illæ
lacrymæ!_ These gentlemen do not love _me_, and do love particular
redemption. If these laymen were connected with them, or if they were
Calvinists, all would be well. Therefore, I should apprehend you will
have two things to do:--1. Urge the argument, the strength of which
I believe is in the Second Appeal, and, above all, in the Letter
to a Clergyman. 2. Apply to the conscience, ‘You do not love Mr.
Wesley enough: you love your opinions too much; otherwise this debate
would never have arisen: for it is undeniable, these quacks cure
whom we cannot cure, they save sinners all over the nation. God is
with them, and works by them, and has done so for near these thirty
years. Therefore, the opposing them is neither better nor worse than
fighting against God.’

“I am your ever affectionate brother,

“JOHN WESLEY.”[7]

One more letter may be introduced, before we turn to Wesley’s journal. At the beginning of 1768, a third son was born to Charles Wesley, and it was naturally the wish of such a father, that one of his three sons might become a minister of Christ,--a wish, however, that was not realised. Wesley alludes to this, and to the yearly collections and other things, in the following to his brother, showing that Charles either seldom attended conference, or, if he did attend, took little interest in its financial matters.

“LONDON, _January 15, 1768_.

“DEAR BROTHER,--Six or seven hundred pounds is brought to a
conference: of which five hundred at least pays the debt.[8] Then
extraordinary demands are answered. How much remains for law? I am
now near £300 out of pocket, which I borrowed to pay Mr. Pardon.
When I receive some more from Newcastle, I will send it to Bristol;
probably very soon.

“It is highly probable, one of the three will stand before the Lord.
But, so far as I can learn, such a thing has scarce been for these
thousand years, as a son, father, grandfather, _atavus_, _tritavus_,
preaching the gospel, nay, and the genuine gospel, in a line. You
know, Mr. White, sometime chairman of the Assembly of Divines, was my
grandmother’s father.

“Look upon our little ones at Kingswood as often as you can. A word
from you will be a quickening to them. Oh how many talents are we
entrusted with. We have need to gird up the loins of our mind, and
run faster the small remainder of our race. ‘One thing!’--let us mind
one thing only; and nothing great or small, but as it ministers to
it! Peace be with you and yours! Adieu!

“JOHN WESLEY.”[9]

Wesley’s first journey from London, in 1768, was on the 18th of February, to Chatham. Methodism of some sort had existed here for a considerable time. As early as 1751, the _Gentleman’s Magazine_ relates, that a man and his wife at Chatham, both of them being Methodists, had hanged themselves; and that, in order to prove the man a lunatic, his friends produced, to the coroner’s jury, the New Testament, on a roll of paper, which the man had written with his blood.[10]

Wesley writes: “Thursday, February 18--Having been importunately pressed thereto, I rode through a keen east wind to Chatham. About six in the evening, I preached at the barracks, in what they call the church. It is a large room, in which the chaplain reads prayers, and preaches now and then. It was soon as hot as an oven, through the multitude of people; some hundreds of whom were soldiers; and they were ‘all ear,’ as Mr. Boston says, scarcely allowing themselves to breathe. Even between five and six the next morning, the room was warm enough. I suppose upwards of two hundred soldiers were a part of the audience. Many of these are already warring a good warfare.”

This was Wesley’s first visit to Chatham; but not his last. From the beginning, he had loved soldiers, and, to the end, it was always a pleasure to preach to them.

On March 6, he set out on his long northern journey, which occupied the next five months. A few jottings respecting it may be acceptable.

At Gloucester, a “noisy and mischievous mob” had been “taken in hand and tamed by an honest magistrate.” Cheltenham was “a quiet, comfortable place,” despite the “rector and the anabaptist minister.” At Worcester, the difficulty was, where to preach, no room being large enough to contain the people, and it being too cold for them to stand in the open air. At length, a friend offered the use of his barn, which “was larger than many churches.” “Nothing,” says Wesley, “is wanting here but a commodious house.” Such a house was built four years afterwards,[11] and lasted till 1812, when good old James M‘Kee Byron and the Worcester Methodists were mad enough to build another costing upwards of £8000, the great bulk of which was left to be paid by their successors.[12]

At Evesham, Wesley preached in the parish church; and was announced, by the vicar, to do the same at Pebworth; but “the squire of the parish” interposed an interdict, and therefore he preached in the open air.

At Birmingham, the tumults, of so many years’ continuance, were “now wholly suppressed by a resolute magistrate.” Here Wesley met “with a venerable monument of antiquity, George Bridgins, in the one hundred and seventh year of his age, still able to walk to preaching, and retaining his senses and understanding tolerably well.”

On Sunday, March 20, Wesley preached at West Bromwich, where a small society of about twenty persons had been kept together by Francis Asbury, a native of a neighbouring parish, but afterwards the Methodist bishop of the United States.

Five years before, at Wolverhampton, the mob had levelled the Methodist meeting-house to the ground, and four young fellows concerned in the outrage had been sent to prison;[13] but now, says Wesley “all was quiet: only those who could not get into the house made a little noise for a time; and some hundreds attended me to my lodging; but it was with no other intent than to stare.”

Wesley pronounces Newcastle under Lyme “one of the prettiest towns in England.” Though it was extremely cold, the largeness of the congregation constrained him to preach in the open air; “a more attentive or better behaved congregation” he “scarce ever saw.” Sixteen years later, Newcastle had a society of one hundred and nine members, the leaders of whom were John Glynn, William Bayley, Robert Keeling, and Thomas Bamfield.[14]

At Burslem, on March 25, he opened the new chapel; and, at Congleton, had “an elegant, yet earnestly attentive congregation,” the behaviour of the society having won the approbation of all the people in the town, except “the curate, who still refused to give the sacrament to any who would not promise to hear the Methodist preachers no more.”

For nine years past, the Methodists had been wont to meet in a room provided by Dr. Troutbeck, behind his own residence; and here they had been subjected to the same sort of outrages that most towns in the kingdom thought it their duty to commit upon the Methodists. Drums were beaten to disturb their services; dogs were let loose in their congregations; and rotten eggs and filth were often hurled at them in plentiful profusion; but, by their godly behaviour, they had outlived all this, and now had a galleried chapel, capable of containing about four hundred persons.

Wesley spent Sunday, March 27, at Macclesfield, where he preached to “thousands upon thousands.” A few years before, George Pearson and Elizabeth Clulow had opened a preaching house, which would hold forty people, and which, to prevent ejectment, they secured to themselves for forty years. “Ah, George!” said Mrs. Clulow, when they first went into it, “we shall never be able to fill the place; why, it will hold forty folk;” to which Mr. Pearson replied, “I’ll warrant you; hold up your heart.” The result was as George predicted. In a month the room was crammed, and a hole was cut through the chamber floor, so that the preacher might, at the same time, address those above as well as those below. Soon after this, Mr. Ryles gave ground and materials for a chapel, on condition that Mrs. Clulow would pay the workmen their wages for building it. This was done in 1764, and now, in 1768, Methodism in Macclesfield was fairly started.[15]

From Macclesfield, Wesley proceeded to Stockport, Manchester, and New Mills. He writes: “Wednesday, March 30--I rode to a little town called New Mills, and preached in their large new chapel, which has a casement in every window, three inches square! That is the custom of the country!” This well ventilated chapel was built principally by Mr. and Mrs. Beard, the parents of the wife of the late T. Holy, Esq., of Sheffield.[16]

Coming to Liverpool, on April 6, Wesley says: “We had a huge congregation at Liverpool; but some pretty, gay, fluttering things did not behave with so much good manners as the mob at Wigan. The congregations in general were quite well behaved, as well as large, both morning and evening; and I found the society both more numerous and more lively than ever it was before.”

One of these “huge congregations,” after a sermon by Wesley, on Sunday, April 10, were munificent enough to make a collection amounting to £1 4_s._ 9_d._; and the society, which was more numerous and lively than ever, aided by the general congregations, managed to contribute, in their classes and at public collections, from September 1, 1768, to January 16, 1769, the sum of £10 17_s._ 5_d._ for the support of the work of God among them.[17] Such was Liverpool Methodism a hundred years ago!

On April 19, Wesley arrived in Glasgow, and says: “We have few societies in Scotland like this. The greater part of the members not only have found peace with God, but continue to walk in the light of His countenance. That wise and good man, Mr. Gillies, has been of great service to them, encouraging them to abide in the grace of God.” Three years before this, Thomas Taylor had been sent to Glasgow, and, after travelling several hundreds of miles to his appointment, had, as his first congregation, two bakers’ boys and two old women, which congregation, however, kept increasing till it reached about two hundred. Taylor tells us, that for want of means he never kept so many fast days as he did in Glasgow; and, though he ultimately obtained a preaching room, and formed a society, and engaged to pay a precentor fourpence for each service at which he led off the psalms, he found it so difficult to raise the money that he dismissed the psalms and the psalm singer all together. He left behind him, however, a society of seventy members.

One of these was Robert Mackie, who, for thirty years, acted as a faithful classleader; and another was a poor old woman, concerning whom John Pawson, in an unpublished letter, tells the following story. Meeting in the street the minister of the kirk she had been accustomed to attend, she was thus accosted: “Oh, Janet, where have ye been, woman? I have no seen ye at the kirk for long.” “I go,” said Janet, “among the Methodists.” “Among the Methodists!” quoth the minister; “why what gude get ye there, woman?” “Glory to God!” replied Janet, “I do get gude; for God, for Christ’s sake, has forgiven me aw my sins!” “Ah, Janet,” said the minister, “be not highminded, but fear; the devil is a cunning adversary.” “I dunna care a button for the deevil,” answered Janet, “I’ve gotten him under my feet. I ken the deevil can do muckle deal, but there is ane thing he canna do.” “What is that, Janet?” “He canna shed abroad the love of God in my heart; and I am sure I’ve got it there!” “Weel, weel!” replied the good tempered man, “if ye have got there, Janet, hold it fast, and never let it go!”

Wesley’s information was sometimes incorrect. From what he had heard, he expected to find a numerous and lively society at Perth; but, instead of that, he “found not above two believers, and scarce five awakened persons in it.”

At Aberdeen, the society was knit together in peace and love, and the congregations large and deeply attentive; but, among them, were “many rude, stupid creatures, who knew as little of reason as of religion,” and one of whom threw a potato at Wesley.

Having spent a month in Scotland, Wesley reached Berwick on the 18th of May, and proceeded to Newcastle, in the neighbourhood of which he employed the next ten days.

At Sunderland, he had an interview with Elizabeth Hobson, a young woman of twenty-four years of age; and took down, from her own lips, what he properly designates “one of the strangest accounts that he ever read.” The substance of it is to illustrate her assertion, that, from her childhood, when any of her neighbours died, she used to see them, either just at the time of their decease, or a little previous. He says: “The well known character of Elizabeth Hobson excludes all suspicion of fraud, and the nature of the circumstances themselves excludes the possibility of delusion. The reader may believe the narrative if he pleases; or may disbelieve it, without any offence to me. Meantime, let him not be offended if I believe it, till I see better reason to the contrary.” After this follow Elizabeth Hobson’s bewildering statements.

Wesley has been censured and ridiculed for this credulity. Southey says, “he invalidated his own authority by listening to the most absurd tales and recording them as authenticated facts.” Did Wesley deserve this? The reader must not forget the undeniable, though mysterious, supernatural noises in the Epworth rectory. He must also bear in mind, that one of the most striking features in Wesley’s religious character was his deep rooted, intense, powerful, and impelling conviction of the dread realities of an unseen world. This great conviction took possession of the man; he loved it, cherished it, tried to instil it into all his helpers and all his people; and, without it, he would never have undertaken the Herculean labour, and endured the almost unparalleled opprobrium, that he did. Besides, his own justification of himself is more easily sneered at than answered. He writes:--

“With my latest breath, will I bear my testimony against giving up
to infidels one great proof of the invisible world; I mean, that of
witchcraft and apparitions, confirmed by the testimony of all ages.
The English, in general, and, indeed, most of the men of learning
in Europe, have given up all accounts of witches and apparitions,
as mere old wives’ fables. I am sorry for it; and I willingly take
this opportunity of entering my solemn protest against this violent
compliment, which so many that believe the Bible pay to those who do
not believe it. I owe them no such service. I take knowledge, these
are at the bottom of the outcry which has been raised, and with such
insolence spread throughout the nation, in direct opposition not only
to the Bible, but to the suffrage of the wisest and best of men in
all ages and nations. They well know (whether Christians know it,
or not) that the giving up witchcraft is, in effect, giving up the
Bible; and they know, on the other hand, that if but one account of
the intercourse of men with separate spirits be admitted, their whole
castle in the air--deism, atheism, materialism--falls to the ground.
I know no reason, therefore, why we should suffer even this weapon to
be wrested out of our hands. Indeed, there are numerous arguments
besides this, which abundantly confute their vain imaginations.
But we need not be hooted out of one; neither reason nor religion
requires this. One of the capital objections to all these accounts
is, ‘Did you ever see an apparition yourself?’ No, nor did I ever
see a murder; yet I believe there is such a thing. The testimony of
unexceptionable witnesses fully convinces me both of the one and the
other.”[18]

At the same time, it is only fair to add that, though Wesley was a firm believer in witches and apparitions, he was not the fanatic which some had been before him; hence, in 1769, he writes: “I read Mr. Glanvill’s ‘Sadducismus Triumphatus;’ but some of his relations I cannot receive, and much less his way of accounting for them. All his talk of ‘aerial and astral spirits,’ I take to be stark nonsense. Indeed, supposing the facts true, I wonder a man of sense should attempt to account for them at all. For who can explain the things of the invisible world, but the inhabitants of it?”

Before proceeding further in Wesley’s history, extracts from two or three of his letters, belonging to this period, may be inserted here.

Separation from the Church, and the doctrine of Christian perfection, were points still far from being settled. Hence the following to his brother.

“EDINBURGH, _May 14, 1768_.

“DEAR BROTHER,--I am at my wits’ end with regard to two things--the
Church, and Christian perfection. Unless both you and I stand in the
gap in good earnest, the Methodists will drop them both. Talking will
not avail. We must _do_, or be borne away. Will you set shoulder to
shoulder? If so, think deeply upon the matter, and tell me what can
be done. ‘_Age, vir esto! nervos intendas tuos._’ Peace be with you
and yours! Adieu!

“JOHN WESLEY.”[19]

A month later, Wesley recurs to the same subject, and congratulates his brother on the results of his removing to London.

“_June 14, 1768._

“DEAR BROTHER,--I rejoice to hear, from various persons, so good
an account of the work of God in London. You did not come thither
without the Lord, and you find your labour is not in vain. I doubt
not but you will see more and more fruit, while you converse chiefly
with them that are athirst for God. I find a wonderful difference
in myself when I am among these, and when I am among fashionable
Methodists. On this account, the north of England suits me best,
where so many are groaning after full redemption.

“But what shall we do? I think it is high time, that you and I, at
least, should come to a point. Shall we go on in asserting perfection
against all the world? Or shall we quietly let it drop? We really
must do one or the other; and, I apprehend, the sooner the better.
What shall we jointly and explicitly maintain, and recommend to all
our preachers, concerning the nature, the time (now or by-and-by),
and the manner of it? instantaneous or not? I am weary of intestine
war; of preachers quoting one of us against the other. At length, let
us fix something for good and all, either the same as formerly, or
different from it.--Ερρωσο.

“JOHN WESLEY.”[20]

Dr. Erskine’s attack on Wesley has been already mentioned (see Vol. II., p. 530). During Wesley’s visit to Scotland, he sought an interview with his opponent, and refers to their points of difference in the following interesting letter to the Rev. Mr. Plendelieth, of Edinburgh.

“_May 23, 1768._

“REVEREND AND DEAR SIR,--Some years ago, it was reported that I
recommended the use of a crucifix, to a man under sentence of death.
I traced this up to its author, Dr. Stennett, an anabaptist teacher.
He was charged with it. He answered, ‘Why I saw a crucifix in his
cell (a picture of Christ on the cross), and I knew Mr. Wesley used
to visit him, so I _supposed_ he had brought it.’ This is the whole
of the matter. Dr. Stennett himself I never saw; nor did I ever see
such a picture in the cell; and I believe the whole tale is pure
invention.

“I had, for some time, given up the thought of an interview with
Mr. Erskine, when I fell into the company of Dr. Oswald. He said,
‘Sir, you do not know Mr. Erskine. I know him perfectly well. Send
and desire an hour’s conversation with him, and I am sure he will
understand you better.’ I am glad I did send. I have done _my_ part,
and am now entirely satisfied. I am likewise glad, that Mr. Erskine
has spoken his mind. I will answer with all simplicity, in full
confidence of satisfying _you_, and all impartial men.

“He objects, (1) That I attack predestination as subversive of all
religion, and yet suffer my followers, in _Scotland_, to remain in
that opinion.

“Much of this is true. I did attack predestination eight-and-twenty
years ago; and I do not believe now any predestination which implies
irrespective reprobation. But I do not believe, it is _necessarily
subversive_ of all religion. I think hot disputes are much more so.
Therefore, I never willingly dispute with any one about it; and I
advise all my friends, not in Scotland only, but all over England
and Ireland, to avoid all contention on the head, and let every man
remain in his own opinion. Can any man of candour blame me for this?
Is there anything _unfair_ or _disingenuous_ about it?

“He objects, (2) That I ‘assert the attainment of sinless perfection
by all that are born of God.’ I am sorry, that Mr. Erskine should
affirm this again. I need give no other answer than I gave before,
in the seventh page of the little tract I sent him two years ago.
I do not maintain this. I do not believe it. I believe Christian
perfection is not attained by any of the children of God, till they
are what the apostle John terms _fathers_; and this I expressly
declare in that sermon which Mr. Erskine so largely quotes.

“He objects, (3) That I ‘deny the imputation of Christ’s active
obedience.’ Since I believed justification by faith, which I have
done upwards of thirty years, I have constantly maintained, that we
are pardoned and accepted wholly for the sake of what Christ hath
both _done and suffered_ for us. Two or three years ago, Mr. Madan’s
sister showed him what she had wrote down of a sermon which I had
preached on this subject. He entreated me to write down the whole and
print it, saying, it would satisfy all my opponents. I was not so
sanguine as to expect this: I understood mankind too well. However, I
complied with his request; a few were satisfied; the rest continued
just as they were before.

“As long as Mr. Erskine continues in the mind expressed in his
Theological Essays, there is no danger, that he and I should agree,
any more than light and darkness. I love and reverence him; but not
his doctrine. I dread every approach to antinomianism. I have seen
the fruit of it, over the three kingdoms. I never said, that Mr.
Erskine and I were agreed. I will make our disagreement as public as
ever he pleases: only I must withal specify the particulars. If he
_will_ fight with me, it must be on this ground; and then let him do
what he will, and what he can.

“Retaining a due sense of your friendly offices, and praying for a
blessing on all your labours, I remain, reverend and dear sir, your
affectionate brother and servant,

“JOHN WESLEY.”[21]

These were mutterings before the storm,--skirmishes before the battle,--a prelude to the great Calvinian controversy of 1770 and onwards.

We abruptly turn to another matter. Wesley was a man who believed in the importance of making preparations for dying, in more respects than one. He writes on the last day of the year 1786: “From these words, ‘Set thy house in order,’ I strongly exhorted all who had not done it already, to settle their temporal affairs without delay. It is a strange madness which still possesses many, that are in other respects men of understanding, who put this off from day to day, till death comes in an hour when they looked not for it.”

Wesley acted upon his own advice. He was without money; but he had books, etc.: and to prevent quarrels after he was dead, he made more wills than one respecting their disposal. One executed in 1768 was, of course, different from his last, executed in 1789; and, as something more than a curiosity, we subjoin a verbatim copy, made from the original in Wesley’s own handwriting.

“In the name of God. Amen! I, John Wesley, Clerk, revoking all other,
appoint this to be my last Will and Testament.

“I bequeath to my brother Charles Wesley, (but in case of his demise
to the School in Kingswood,) my Hebrew, Greek, Latin, French,
and German books (except those, in any language, in the study at
Kingswood School, which I bequeath to the said School; and those
in my studies at Bristol, Newcastle upon Tyne, and Dublin, which I
desire may remain there for the use of the Travelling Preachers); and
all my gowns, cassocks, and bands. To James Morgan, I bequeath my
watch; to my faithful Housekeeper, Ann Smith, Mrs. Lefevre’s ring;
to Mr. Peter Jaco, my bureau at London; to him, to the Rev. William
Ley, and to each Travelling Preacher, who has them not already, a set
of my Sermons, Appeals, Journals, the Notes on the New Testament,
and the book on Original Sin; to the Rev. Mr. James Roquet, all my
manuscripts; to my dear friend, Mary Bosanquet, the set of my Works;
to my dear daughter, Jane Smith, the ‘Christian Library,’ now in my
study at London.

“I bequeath all my Books, which are for sale, with the sole right of
reprinting them, (after paying my brother’s Rent Charge upon them,)
to Mr. Melchias Teulon, Hatter, Mr. John Horton, Silkdyer, and Mr.
John Collinson, Hatter, in Trust, the one moiety for the keeping
the Children of Travelling Preachers at the School (to be chosen by
the Assistants at the Yearly Conference), the other moiety for the
continual relief of the Poor of the United Society in London. Only I
bequeath to Christiana Simpson, at Aberdeen, the Books which shall
remain with her, at the time of my decease.

“Lastly, I bequeath the residue of my Books and Goods to my wife,
Mary Wesley. And I appoint the said Melchias Teulon, John Horton, and
John Collinson, Executors of this my last Will and Testament.

“Witness my hand and seal,[22] this 27th day of April, 1768,

“JOHN WESLEY.
“Witnesses:
“WILLIAM SMITH.
“THOMAS SIMPSON.”

A man’s will is a document in which he generally makes mention of his best beloved friends. On this ground, a few notes appended to Wesley’s will of 1768 may be useful.

1. Wesley’s principal bequest, in 1768, was to Kingswood school, and to the poor of the society in London. In 1789, this bequest was made to “the general fund of the Methodist conference, in carrying on the work of God by itinerant preachers.”

2. James Roquet was made the trustee of Wesley’s manuscripts in 1768; but, having died during the interim, Dr. Coke, Dr. Whitehead, and Henry Moore were appointed in 1789 to take his place.

3. In 1768, he bequeathed all his gowns, cassocks, and bands to his brother; in 1789, to the clergymen preaching in City Road chapel, London.

4. In 1768, James Morgan was to have his watch; but, in 1789, James Morgan was dead, and Joseph Bradford got it.

5. In 1768, Mrs. Martha Hall had no bequest, for her bad husband was then living; in 1789, he was dead, and hence her legacy of £40.

6. In 1768, there was a legacy for his wife; in 1789, his wife was in her grave.

7. Wesley makes mention of his “dear daughter, Jane Smith.” This lady was really his wife’s daughter, who was now married to Mr. William Smith, of Newcastle upon Tyne, one of the witnesses.

8. James Roquet, to whom Wesley bequeathed his manuscripts, was the son of a French Protestant refugee, was educated in the Merchant Taylors’ school in London, was converted under Whitefield’s ministry, graduated at St. John’s college, Oxford, became master in Wesley’s school at Kingswood, obtained episcopal ordination, and was now curate of St. Werburgh, Bristol.

9. The Rev. William Ley, to whom Wesley bequeathed a set of his publications, was, from the year 1760 to 1763, an itinerant preacher. He was then episcopally ordained, and was now the curate of Lakenheath, but likely to be dismissed by the vicar, to whom his Methodistic preaching and procedure were offensive.[23]

10. Of one of the executors of Wesley’s will, John Collinson, we can give no particulars.

11. The second, Mr. Teulon, was born at Bromley, in 1734; and was sent to school at Nottingham. At fourteen, he was put apprentice to his uncle, Mr. Wagner, of Pall Mall, hatter to King George II. He was converted under the ministry of Romaine, joined the Methodists, and, in 1761, married Miss Mecham, the daughter of one of the earliest Methodists in London. For four years, he was Wesley’s London steward, and was leader of a class. He was a man of some literary taste, and had read most of the best English authors. He died in 1806, respected and beloved by all who knew him.[24]

12. The third executor, John Horton, was a member of the common council of London, sensible, well read, serious without gloom, cheerful without levity, and polite without ceremony. The unhappy differences after Wesley’s death induced him to leave the Methodists, and he went to reside at Bristol.[25] He retained his warm attachment, however, to “the _old ship_,” as he was accustomed to designate Wesley’s system; again attended the Methodist preaching, and, only a few months before his death, when his son was preparing for the university, declared to Henry Moore, that he would “rather see his son a Methodist preacher, than archbishop of Canterbury.” He died in peace about the year 1802.[26]

We left Wesley at Newcastle. On the 31st of May, he set out for Weardale, Teesdale, and Swaledale, where he spent the next four days. At Richmond, he preached in the market place, the Yorkshire militia forming a considerable part of his congregation,--“a rude rabble rout, without sense, decency, or good manners.” At Barnardcastle, the Durham militia was a perfect contrast, officers and soldiers all behaving well. Wesley’s visit to the “dales” circuit was a pleasant one. He writes: “I have not found so deep and lively a work in any other part of the kingdom as runs through the whole circuit, particularly in the vales that wind between these horrid mountains.”

Returning to Newcastle, Wesley visited South Shields, and preached to more than could hear him. Here the poor Methodists were often beaten, rolled in the mud and in the snow, and sometimes narrowly escaped with life: but, continuing faithful, God honoured them; a cockpit was turned into a Methodist chapel,[27] and Methodism was firmly anchored.

On the 13th of June, Wesley left Newcastle for the south, and spent the next six weeks in visiting his societies in Yorkshire and Lincolnshire.

The Rev. Thomas Adam, rector of Wintringham, one of the evangelical clergymen of the period, has been already mentioned. Like some others, this unquestionably pious man had become a determined opponent of the Methodists, and hence the following letter, addressed to him by Wesley.

“SWINFLEET, _July 19, 1768_.

“REVEREND AND DEAR SIR,--One of Wintringham informed me yesterday,
that you said no sensible and well meaning man could hear, and much
less join, the Methodists; because they all _acted under a lie_,
professing themselves members of the Church of England, while they
licensed themselves as Dissenters. You are a little misinformed. The
greater part of the Methodist preachers are not licensed at all; and
several of them that are, are not licensed as Dissenters.

“We are, in truth, so far from being enemies to the Church, rather
bigots to it. I dare not, like Mr. Venn, leave the parish church
where I am, to go to an Independent meeting. I dare not advise
others to go thither, rather than to church. I advise all, over whom
I have any influence, steadily to keep to the Church. Meantime, I
advise them to see, that the kingdom of God is within them; that
their hearts be full of love to God and man; and to look upon all,
of whatever opinion, who are like minded, as their ‘brother, and
sister, and mother.’ O sir! what art of men or devils is this,
which makes you so studiously stand aloof from those who are thus
minded? I cannot but say to you, as I did to Mr. Walker, ‘The
Methodists do not want you; but you want them.’ You want the life,
the spirit, the power, which they have; not of themselves, but by
the free grace of God; else how could it be, that so good a man, and
so good a preacher, should have so little fruit of his labour, his
unwearied labour, for so many years? Have your parishioners the life
of religion in their souls? Have they so much as the form of it?
Are the people of Wintringham, in general, any better than those of
Winterton, or Horton? Alas! sir, what is it that hinders your reaping
the fruit of so much pains and so many prayers?

“Is it not possible this may be the very thing, your setting
yourself against those whom God owns, by the continual conviction
and conversion of sinners? I fear, as long as you in anywise oppose
these, your rod will not blossom, neither will you see the desire of
your soul, in the prosperity of the souls committed to your charge.

“I am, dear sir, your affectionate brother,

“JOHN WESLEY.”[28]

In his journey southwards, Wesley visited, for the second time, his friend Fletcher, at Madeley,--a man, in many respects, the opposite of Mr. Adam of Wintringham, and especially in his feelings towards the Methodists. So far from shunning them, or being ashamed of them, he, as far as possible, identified himself with them; and, at the very last conference before he died, entreated Wesley to make Madeley a circuit town, and to put John Fletcher down as a supernumerary preacher there. He made his kitchen a Methodist chapel, in which Wesley’s itinerants and his own curate regularly preached; while his study was the place in which were penned the ablest defences of Wesley’s doctrines that were ever committed to the public press.

From Madeley, Wesley went to Shrewsbury, where, as early as 1744, there was a poor woman, who had been converted in London under the preaching of the Methodists, and who now obtained a living, by mending her neighbours’ stockings. While thus employed, at their respective houses, she would relate to them her religious experience, read to them a sermon, and then engage in prayer. By this means, she had already formed a society of sixteen or eighteen persons; and the Rev. Job Orton, the well known author, a native of Shrewsbury, and at this time its presbyterian minister, declared that this poor stocking-mending Methodist was not only of “an excellent and serious spirit,” but had had more success in converting sinners than he had had by all his preaching.[29]

Leaving Shrewsbury, Wesley rode right through Wales to Pembroke, where he “read prayers, preached, and administered the sacrament to a serious congregation at St. Daniels;” and so tried to remove some misunderstandings among the Methodists, that he “left the people full of good desires, and in tolerable good humour with each other.” Here Methodism had been begun seven years before, when Thomas Taylor traversed mountains, forded rivers, and plunged through bogs, with an empty purse and an empty stomach, seeking to save sinners with a zeal and a spirit of self denial worthy of the noblest missionary that ever lived.[30]

At Neath, where the minister of the parish was just dead, the churchwardens announced, that Wesley would preach in the parish church. He did so, but says: “I was greatly disgusted at the manner of singing. 1. Twelve or fourteen persons kept it to themselves, and quite shut out the congregation. 2. These repeated the same words, contrary to all sense and reason, six, or eight, or ten times over. 3. According to the shocking custom of modern music, different persons sung different words at one and the same moment; an intolerable insult on common sense, and utterly incompatible with any devotion.”