Chapter XXIII: Part 23

“We have now a very wonderful outpouring of the Spirit in the
west of Cornwall. I have been obliged to make a winter campaign
of it, and preach here and there out of doors.

“I beg my affectionate respects to Mrs. Fletcher, and entreat
you to pray for your most affectionate friend and brother,

“THOMAS COKE.”

A few months after the above report was sent to Fletcher, Coke set sail to America, and returned only in time to attend the English conference of 1785. Henceforward, Christian missions absorbed his time and energies.

It is a well known fact, that Warren Hastings was the first governor general of India; and that, in 1786, his celebrated trial was commenced, and was protracted for nearly eight years, during which one hundred and forty days were spent in its prosecution. Space forbids further remarks concerning this great event; but the excitement created in England by the affairs of India had, doubtless, something to do with the following correspondence between Dr. Coke and a gentleman in that country. Coke had written to him as early as 1784, respecting the establishment of missions in India, and now his correspondent replied. He sympathises with Coke’s proposal, but foresees the arduous character of the undertaking. He writes: “The leading features in the character of the Mahommedans are pride and cruelty, treachery and love of power; and those of the Hindoos, abject servility, cunning, lying, dishonesty, and excessive love of money.” “Humanly speaking, the probabilities of converting either the Hindoos or Mahommedans appear to be very small.” Reasons are assigned for this, showing the writer to be a well informed and accomplished man. He proceeds to say: “The difficulties are great; greater it may be, in some respects, than were those of the first preachers among the freer and more polished people of the Roman empire. Nevertheless, the same Divine power that then made a few obscure, and, for the most part, unlearned men, triumph over the united resistance of the spiritual, secular, and carnal powers of this world, remains unchanged.”

Coke answered this long and able letter, on January 25, 1786, and said:

“At present, our openings in America, and the pressing
invitations we have lately received from Nova Scotia, the West
Indies, and the States, call for all the help we can possibly
afford our brethren in that quarter of the world. The high
esteem which the government has for Mr. Wesley, I am well
persuaded, would procure for us the assistance which you think
to be necessary; but Mr. Wesley himself seems to have a doubt
whether that would be the most excellent way. In Great Britain,
Ireland, and America, we have gone on what appears, at first
sight at least, to be a more evangelical plan. Our missionaries
have not at all concerned themselves with applications to the
civil power. They have been exact in their submission to all
its laws, and laid themselves out in the most extensive manner
for God. It appears very expedient, that our missionaries
should visit the settlements of the Danish missionaries in
India, and take every step they can to improve themselves in
the language of the people. Mr. Wesley is of opinion that not
less than half-a-dozen should be at first sent on such a
mission; and, as soon as the present extraordinary calls from
America are answered, I trust we shall be able to turn our
thoughts to Bengal.”[555]

For want of means, India had to be abandoned; but, in the month of March, Coke issued “An Address to the Pious and Benevolent, proposing an annual subscription for the support of Missionaries in the Highlands and adjacent Islands of Scotland, the isles of Jersey, Guernsey, and Newfoundland, the West Indies, and the provinces of Nova Scotia and Quebec;” to which was prefixed the following letter by Wesley.

“BRISTOL, _March 12, 1786_.

“DEAR SIR,--I greatly approve of your proposal, for raising a
subscription, in order to send missionaries to the highlands of
Scotland, the islands of Jersey and Guernsey, the Leeward
Islands, Quebec, Nova Scotia, and Newfoundland. It is not easy
to conceive the extreme want there is, in all these places, of
men that will not count their lives dear unto themselves, so
they may testify the gospel of the grace of God.

“I am, dear sir, your affectionate brother,

“JOHN WESLEY.”[556]

Coke commenced his Address as follows.

“_Dearly beloved in the Lord_,--Some time past, I took the
liberty of addressing you, in behalf of a mission intended to
be established in the British dominions in Asia; and many of
you very generously entered into that important plan. We have
not, indeed, lost sight of it at present; on the contrary, we
have lately received a letter of encouragement from a principal
gentleman in the province of Bengal. But the providence of God
has lately opened to us so many doors nearer home, that Mr.
Wesley thinks it imprudent to hazard, at present, the lives of
any of our preachers, by sending them to so great a distance,
and amidst so many uncertainties and difficulties; when so
large a field of action is afforded us in countries to which we
have so much easier admittance, and where the success, through
the blessing of God, is more or less certain.”

He then explains the openings in the places already mentioned. The address is dated March 13, 1786.[557]

In this way, Methodist missions were fairly started; and, on September 24, 1786, Coke set sail, with Messrs. Hammet, Warrener, and Clarke; Warrener being intended for Antigua; and Clarke and Hammet for Newfoundland.[558]

Messrs. Garretson and Black were already labouring in Nova Scotia, and, to them, Wesley addressed the following letters.

“LONDON, _September 30, 1786_.

“MY DEAR BROTHER,--I trust, before this comes to hand, you and
Dr. Coke will have met. I can exceedingly ill spare him from
England, as I have no clergyman capable of supplying his lack
of service; but I was convinced he was more wanted in America
than in Europe. I was far off from London when he set sail.
Most of those in England, who have riches, love money, even the
Methodists; at least, those who are called so. The poor are the
Christians. I am quite out of conceit with almost all those who
have this world’s goods. Let us take care to lay up treasure in
heaven.

“JOHN WESLEY.”[559]

“_November 30, 1786._

“MY DEAR BROTHER,--You have good reason to be thankful to God
that He lets you see the fruit of your labours. Whenever any
are awakened, you do well to join them together immediately.
But I do not advise you to go on too fast. It is not expedient
to break up more ground than you can keep; to preach at any
more places than you, or your brethren, can constantly attend.
To preach once in a place, and no more, very seldom does any
good; it only alarms the devil and his children, and makes them
more upon their guard against a first assault.

“Wherever there is any church service, I do not approve of any
appointment the same hour; because I love the Church of
England, and would assist, not oppose, it all I can. How do the
inhabitants of Shelburne, Halifax, and other parts of the
province, go on as to temporal things? Have they trade? Have
they sufficiency of food, and the other necessaries of life?
And do they increase or decrease in numbers? It seems there is
a scarcity of some things,--of good ink, for yours is so pale
that many of your words are not legible.

“As I take it for granted, that you have had several
conversations with Dr. Coke, I doubt not you proposed all your
difficulties to him, and received full satisfaction concerning
them. Probably, we shall send a little help for your building,
if we live till conference. Observe the rules for building laid
down in the minutes. I am afraid of another American
revolution....

“JOHN WESLEY.”[560]

Both the above were addressed to Garretson; the following was sent to Black.

“LONDON, _November 26, 1786_.

“MY DEAR BROTHER,--It is indeed a matter of joy, that our Lord
is still carrying on His work throughout Great Britain and
Ireland. In the time of Dr. Jonathan Edwards, there were
several gracious showers in New England; but there were large
intermissions between one and another: whereas, with us there
has been no intermission at all for seven-and-forty years, but
the work of God has been continually increasing.

“The same thing, I am in hopes, you will now see in America
likewise. See that you expect it, and that you seek it in His
appointed ways, namely, with fasting and unintermitted prayer.
And take care that you be not at all discouraged, though you
should not always have an immediate answer. You know

‘His manner and His times are best.’

Therefore pray always! Pray, and faint not. I commend you all
to our Great Shepherd; and am your affectionate brother,

“JOHN WESLEY.”[561]

Wesley’s correspondence is so vast, that selection is difficult; but two or three other letters, written in 1786, may be given here. The first was sent to Mr. Lawrence Frost, of Liverpool, with a request that it might be handed to the mayor, and has not been previously published. One of Wesley’s preachers had been interrupted while preaching to a large multitude, near the old Fishstones, and Wesley wrote to the chief magistrate as follows.

“_To the Mayor of Liverpool._

“BRISTOL, _July 29, 1786_.

“SIR,--Some preachers, in connection with me, have thought it
their duty to call sinners to repentance even in the open air.
If they have violated any law thereby, let them suffer the
penalty of that law. But, if not, whoever molests them on that
account will be called to answer it in his majesty’s court of
King’s Bench. I have had a suit already in that court, with a
magistrate (Heap), and, if I am forced to it, am ready to
commence another.

“I am, sir, your obedient servant,

“JOHN WESLEY.”

The letter was effectual. Ever afterwards, the constables were civil, and wisely let the Methodists alone.

William Simpson was one of Wesley’s itinerants, and, at this time, was assistant in the Thirsk circuit, where he had to contend with troubles somewhat different to those at Liverpool, but for which Wesley prescribed as sharp a remedy. In the month of November, he wrote him as follows.

“The Sunday preaching may continue at Jervas for the present. I
suppose the society at Jervas is as large as that at
Northallerton; and this is a point which is much to be
considered.

“You must needs expel out of the society at Knaresborough those
that _will_ be contentious. When you have to do with those
stubborn spirits, it is absolutely necessary, either to mend
them or end them: and ten persons of a quiet temper are better
than thirty contentious ones. Undoubtedly some of the eloquent
men will be sending me heavy complaints. It is well, therefore,
that you spoke first.

“I am, dear Billy, your affectionate friend and brother,

“JOHN WESLEY.”[562]

We must now return to Wesley’s journal. A week after the conclusion of the Bristol conference, he set sail for Holland, accompanied by Messrs. Broadbent and Brackenbury. There he mingled with many Christian friends; gave many Scripture expositions in private houses; saw many scenes of beauty; and employed all his leisure hours in writing. On September 5, he returned to London, where he spent two days in preaching and answering letters; and then set off to Bristol, where he continued till September 26, when he got back to London, and naively wrote: “I now applied myself in earnest to the writing of Mr. Fletcher’s life, having procured the best materials I could. To this I dedicated all the time I could spare, till November, from five in the morning till eight at night. These are my studying hours; I cannot write longer in a day without hurting my eyes.” We should think not! Fifteen hours a day of unintermitting labour in the case of a man eighty-three years of age! “Once or twice,” he wrote on December 12, “Once or twice, I have been a little out of order this autumn; but it was only for a day or two at a time. In general, my health has been better for these last ten years, than it ever was for ten years together since I was born. Ever since that good fever, which I had in the north of Ireland, I have had, as it were, a new constitution. All my pains and aches have forsaken me, and I am a stranger even to weariness of any kind. This is the Lord’s doing, and it may well be marvellous in all our eyes.”[563]

At the beginning of October, he went on a preaching excursion to Chatham and Sheerness. Then he set off to Norfolk; and, on his way back to town, preached Mrs. Shewell’s funeral sermon at Barnet. At this period, the father of the late Rev. Dr. Leifchild was the chief Methodist in Barnet, and the doctor himself a little boy. “Upon arriving,” wrote this distinguished minister, “he drove to my father’s house; and, when the door of his carriage was opened, he came out arrayed in his canonicals. Childlike, I ran to lay hold of him, but my father pulled me back; upon which, extending his hand, he said: ‘Suffer little children to come unto me, and forbid them not, for of such is the kingdom of heaven.’”

The next five weeks were spent in London, partly in preaching, partly in meeting classes, and partly in writing Fletcher’s Life. The only holiday he took was a trip to Hampton Court, which he pronounced “the finest palace the king of England had”; but even this was scarcely a holiday, for he preached at Wandsworth on his way back to town. He had a brush with the Deptford Methodists, who urgently requested to be allowed to have service in the Methodist chapel at the same time as there was service in the church. “It is easy to see,” he writes, “that this would be a formal separation from the Church. We fixed both our morning and evening service, all over England, at such hours as not to interfere with the Church; with this very design,--that those of the Church, if they chose it, might attend both the one and the other. But to fix it at the same hour is obliging them to separate either from the Church or us; and this I judge to be, not only inexpedient, but totally unlawful for me to do.” This style of reasoning can only be harmonized with the enactments of the previous conference, on the supposition that the Church minister at Deptford was not such as Wesley then described.

Wesley concluded the year by preaching from, “Set thy house in order,” and, among other things, strongly exhorted the people to make their wills.

Except the Life of Fletcher, 12mo, 227 pages, Wesley seems to have published nothing, in 1786, but his _Arminian Magazine_, 8vo, 688 pages.

The volume bears the same character as previous ones. There are again six original sermons by Wesley: the Church; Divine Providence; Schism; Friendship with the World; Visiting the Sick; and the Eternity of God. The sermon on the Church was a sermon for the times; and, remembering the agitation among the Methodists on the subject of separation, an extract here will not be out of place.

“The catholic, or universal, church is all the persons in the
universe, whom God hath so called out of the world, as to be
one body, united by one Spirit, having one faith, one hope, one
baptism; one God and Father of all, who is above all, and
through all, and in them all. That part of this great body, of
the universal church, which inhabits any one kingdom or nation,
we may properly term a _national_ church, as the Church of
France, the Church of England, the Church of Scotland. A
smaller part, of the universal church, are the Christians that
inhabit any city or town, as the church of Ephesus. Two or
three Christian brethren united together are a church in the
narrowest sense. Such was the church in the house of Philemon,
and that in the house of Nymphas. A particular church may,
therefore, consist of any number of members, whether two or
three, or two or three millions. But still, whether they be
larger or smaller, the same idea is to be preserved. They are
one body, and have one Spirit, one Lord, one hope, one faith,
one baptism, one God and Father of all.”

One more extract, from the _Magazine_ for 1786, must suffice. Addressing those afflicted with lowness of spirits, Wesley writes:

“1. Sacredly abstain from all spirituous liquors. Touch them
not, on any pretence whatever. To others they may sometimes be
of use; but to nervous persons they are deadly poison.

“2. If you drink any, drink but little tea, and none at all
without eating, or without sugar and cream.

“3. Every day of your life, take, at least, an hour’s exercise,
between breakfast and dinner.

“4. Take no more food than nature requires. Dine upon one
thing, except pudding or pie. Eat no flesh at supper; but
something light and easy of digestion.

“5. Sleep early, and rise early. Unless you are ill, never lie
in bed much above seven hours. Then you will never lie awake;
your flesh will be firm, and your spirits lively.

“6. Above all, beware of anger! beware of worldly sorrow!
beware of the fear that hath torment! beware of foolish and
hurtful desires! beware of inordinate affection!”

FOOTNOTES:

[542] Wesley’s Works, vol. xiii., p. 62.

[543] Mrs. Mortimer’s Life.

[544] Banning’s Memoirs.

[545] Manuscript.

[546] Manuscript letter by Mather.

[547] Longden’s Life.

[548] Manuscripts.

[549] _Methodist Magazine_, 1836, p. 166.

[550] Manuscript.

[551] Memoirs of Rev. H. Taft, M.D., p. 6.

[552] Unpublished manuscript.

[553] Pawson’s manuscripts.

[554] Life of C. Wesley, by Jackson, vol ii., p. 402.

[555] _Methodist Magazine_, 1792, p. 333.

[556] Ibid. 1840, p. 574.

[557] Ibid. p. 577.

[558] Coke’s Life.

[559] Wesley’s Works, vol. xiii., p. 67.

[560] Ibid.

[561] Memoirs of Black, p. 158.

[562] Wesley’s Works, vol. xiii., pp. 86, 87.

[563] Ibid. vol. xiii., p. 92.

1787.
Age 84

Wesley writes:

“1787. Monday, January 1--We began the service at four in the
morning, to an unusually large congregation. We had another
comfortable opportunity at the new chapel at the usual hour,
and a third in the evening at West Street.”

“January 2--I went to Deptford; but it seemed, I was got into a
den of lions. Most of the leading men of the society were mad
for separating from the Church. I endeavoured to reason with
them, but in vain: they had neither sense nor even good manners
left. At length, after meeting the whole society, I told them:
‘If you are resolved, you may have your service in church
hours; but, remember, from that time, you will see my face no
more.’ This struck deep; and, from that hour, I have heard no
more of separating from the Church.”

Considering the steps that Wesley had already taken, this is somewhat amusing; as are also the two following letters, written soon after, the first to William Percival,[564] and the second to Samuel Bardsley.

“LONDON, _February 17, 1787_.

“DEAR BILLY,--You cannot be too watchful against evil speaking,
or too zealous for the poor Church of England. I commend sister
Percival for having her child baptized there, and for returning
public thanks. By all means, go to church as often as you can,
and exhort all the Methodists so to do. They that are enemies
to the Church are enemies to _me_. I am a friend to it, and
ever was. By our reading prayers, we prevent our people
contracting an hatred for forms of prayer; which would
naturally be the case, if we always prayed extempore.

“I am, dear Billy, your affectionate brother,

“JOHN WESLEY.”[565]

“BIRMINGHAM, _March 25, 1787_.

“DEAR SAMMY,--Brother Jackson should advise brother
Ridall,[566] not to please the devil by preaching himself to
death. I still think, when the Methodists leave the Church of
England, God will leave them. Every year more and more of the
clergy are convinced of the truth, and grow well affected
towards us. It would be contrary to all common sense, as well
as to good conscience, to make a separation now.

“I am, dear Sammy, your affectionate brother,

“JOHN WESLEY.”[567]

Before proceeding with Wesley’s history, we insert another letter belonging to this period. It is now for the first time published, and refers to John Hutchinson, the founder of Hutchinsonianism.

“LONDON, _February 4, 1787_.

“MY DEAR SISTER,--I think Mr. Hutchinson was a man of strong
understanding, but greatly obscured by uncommon pride and
sourness of temper. He was the twin soul of Dr. Bentley. Many
of his remarks I exceedingly approve of. That upon the sin of
Uzzah is highly probable. His writings to me are far more
agreeable than those of Dr. Harmer;[568] an exceeding pretty
writer, who seems to propose Dr. Blair for his pattern. Both
the one and the other are quite too elegant for me. Give me
plain, strong Dr. Horne. Your letters (as well as your
conversation) are always agreeable to, my dear sister,

“Your affectionate friend and brother,

“J. WESLEY.”

Wesley was always ready for all kinds of useful work,--reading, writing, preaching, praying, and begging for the poor. Towards the close of his career, especially, he seems to have commenced almost every year by an effort to relieve the miseries of his destitute fellow creatures. Accordingly, at the opening of 1787, five days were spent in traversing the streets of London to obtain subscriptions for this purpose. About two hundred members of his own London society were in great distress; and he hoped to provide for them and for others, at least, food and clothing. He writes: “I was much disappointed. Six or seven, indeed, of our brethren, gave £10 apiece. If forty or fifty had done this, I could have carried my design into execution. However, much good was done with £200, and many sorrowful hearts made glad.”

Seven years previous to this, Wesley had preached his first sermon at Newark upon Trent. He was now invited to open a new chapel there; and took coach, for that purpose, on February 9, travelled all night, and arrived next day. On Sunday morning, February 11, at nine o’clock, he preached in the “lightsome, cheerful building”; and again at half-past five in the afternoon; when the mayor and several aldermen of the town were present.

This was a kind of service which now frequently fell to Wesley’s lot. On Sunday, February 25, after preaching twice in London, he took the mail coach, and, by travelling all night, arrived at Exeter in about four-and-twenty hours. He then hurried off to Plymouth, and opened a new chapel there. On Sunday morning, March 4, he conducted a service, which lasted from half-past nine to nearly one o’clock; and, in the evening, the throng was such, that, in order to reach the pulpit, he was literally lifted over the people’s heads. At five o’clock next morning, the chapel was again crowded; and, at six, he departed by coach, “leaving,” says he, “such a flame behind us as was never kindled here before.”

Notwithstanding the heavy services of the previous day, he travelled all the way to Exeter in a continuous rain, and again preached “to as many as could possibly squeeze” into the chapel; and says, “I know not, that I ever saw such an impression made on the people of Exeter before.”

After this, he proceeded to Bristol, where “the work of God had much increased, especially among the young men,” but where, out of sixteen hundred members, only five, or ten, or, at the most, a dozen hearers formed the five o’clock morning congregations. Wesley says, he strongly warned them of their indolence; and, during his stay, the congregations were increased to three hundred; but even this was small, considering the prestige of the place, and the fame of the unequalled minister.

Wesley now was suffering considerable anxiety respecting Dr. Coke, who, with his three missionaries, had set sail, five months before, for Newfoundland, but who, unknown to Wesley, had been drifted to the West Indies. Hence the following, addressed to William Black.

“LONDON, _February 20, 1787_.

“MY DEAR BROTHER,--After various unfortunate hindrances and
delays, Dr. Coke embarked on board a small brig, in the middle
of October, and was, by furious winds, twice beat back into the
harbour. They set sail a third time, with a crazy, shattered
vessel, on the 18th of October. We have not heard anything
either from him or of him since. I hope you have heard of him
in America.

“You have great reason to be thankful to God for the progress
of His work in Nova Scotia. This is far from being the case in
Newfoundland, where poor John McGeary appears to be utterly
discouraged; not only through want of success, but through want
of the conveniences, yea, necessaries of life. Truly, if I
could have supposed, that those who made me fair promises would
have suffered a preacher to want bread, I should have sent him
into other parts, where he would have wanted nothing.

“I hear very different accounts of the state of your provinces.
Is there plenty or scarcity in Nova Scotia, and New England?
How does it fare with Halifax and Shelburne, in particular? Do
the buildings and people increase or decrease? Public accounts
I cannot at all depend upon; but upon _your_ word I can depend.
Peace be with all your spirits!

“I am, dear Billy, your affectionate friend and brother,

“JOHN WESLEY.”[569]

On March 19, Wesley left Bristol for Ireland, preaching on the way at Stroud, Cirencester, Gloucester, and numerous other places. At Birmingham, he administered the sacrament to seven or eight hundred communicants. At Wolverhampton, he opened a new chapel. At Burslem, he held one of the most remarkable lovefeasts he had ever witnessed; for here there had been “such an outpouring of the Spirit as had not been in any other part of the kingdom; particularly in the meetings for prayer. Fifteen or twenty had been justified in a day; some of them the most notorious, abandoned sinners, in all the country.” He “appointed to preach at five in the morning of March 30, but, soon after four, he was saluted by a concert of music, both vocal and instrumental, making the air ring, with a hymn to the tune of Judas Maccabeus. It was,” says he, “a good prelude; so I began almost half an hour before five; yet the house was crowded both above and below.”

He writes: “Saturday, March 31--I went on to Macclesfield, and found a people still alive to God, in spite of swiftly increasing riches. If they continue so, it will be the only instance I have known, in above half a century. I warned them in the strongest terms I could, and believe some of them had ears to hear.”

He arrived in Dublin on Good Friday, April 6. On Easter Sunday he preached in Bethesda chapel, of which his friend, the Rev. Edward Smyth, was chaplain. He writes: “Mr. Smyth read prayers, and gave out the hymns, which were sung by fifteen or twenty fine singers; the rest of the congregation listening with much attention, and as much devotion, as they would have done to an opera. But is this Christian worship? Or ought it ever to be suffered in a Christian church? It was thought we had between seven and eight hundred communicants.”

At this period, the Dublin society, with the exception of that in London, was the largest in the world, containing upwards of eleven hundred members, being more than there were in the whole of the five Dublin _circuits_ in 1870!

Having spent ten days in Dublin, he set out for the provinces. It would be, substantially, a reiteration of former narratives, to follow him in his wanderings. He met with no persecution; but, on the contrary, with the warmest welcomes. Almost everywhere the work of God was prospering; and the people vied with each other to show him kindness. He writes: “May 29--The old murderer is restrained from hurting me; but it seems he has power over my horses. One of them I was obliged to leave in Dublin, and afterwards another, having bought two to supply their places; the third soon got an ugly swelling in his shoulders, so that we doubted whether we could go on; and a boy at Clones, riding, I suppose galloping, the fourth over stones, the horse fell and nearly lamed himself.” Perhaps Wesley blamed the devil when he ought to have blamed his own long journeys.

It was in one of these Irish tours that, preaching at a certain place in the afternoon, and being expected, in the evening, at a town several miles distant, he desired his chaise to be ready at the close of the service, so that he might start at once. As he left the chapel, the people, as usual, crowded about him, to shake hands with him; among others, a Methodist shoemaker pressed forward, and put into his hand a brown paper parcel, saying with manifest emotion: “Sir, this may be of use to you in your journey.” Wesley thanked him, put the parcel into his pocket, and away he went. After travelling some distance, his curiosity prompted him to examine the nature of Crispin’s present, which he found to be an awl and a strong waxed thread. The road was rugged and lonely; and after a sudden jerk, the horses stopped. “What’s the matter?” asked Wesley. “Matter enough!” replied the coachman; “one of the traces is broken, and we can’t go on.” Wesley bethought him of his awl and thread; they were at once produced; the trace was mended; and so, by the poor shoemaker’s gift, the congregation was saved from being disappointed of their preacher, and Wesley from a tiresome detention in a houseless neighbourhood.[570]

Wesley got back to Dublin on the 21st of June, having preached considerably more than a hundred times during his ten weeks’ tour. A week later, on his birthday, June 28, he wrote: “I had the pleasure of a conversation with Mr. Howard, I think one of the greatest men in Europe. Nothing, but the mighty power of God, can enable him to go through his difficult and dangerous employments.”

The great philanthropist was as much pleased with Wesley, as Wesley was with him. “I was encouraged by him,” said he to Alexander Knox, Esq., “to go on vigorously with my own designs. I saw in him how much a single man might achieve by zeal and perseverance; and I thought, why may not I do as much in my way, as Mr. Wesley has done in his, if I am only as assiduous and persevering? and I determined I would pursue my work with more alacrity than ever.”[571]

Howard, in early life, had heard Wesley preach, in Bedfordshire, and was deeply impressed with his discourse. In 1789, he called at Wesley’s house, in London, to present him with his latest publication, “An Account of the Principal Lazarettos in Europe,” in quarto; but Wesley was not at home. “Present,” said he, “my respects and love to Mr. Wesley; tell him, I had hoped to have seen him once more: perhaps, we may meet again in this world, but, if not, we shall meet I trust in a better.”[572] And away he went on his mission of mercy to Russia, where he fell an honoured victim to his benevolence, on January 20, 1790.

Having held his Irish conference, Wesley preached his farewell sermon, in Dublin, on the 11th of July; and arriving in England on the 12th, he proceeded to Manchester, in the neighbourhood of which he continued until August 6. Here he held his English conference, though, in his journal, he never mentions it. The preachers were specially invited; but, on what principle the invitations were given, it is difficult to state. Thomas Taylor was assistant at Leeds, within fifty miles of Manchester, and moreover was one of the hundred mentioned in Wesley’s deed of declaration; but he was also in favour of the Methodists having the sacraments from the hands of their own preachers; in other words, he was in favour of separation from the Established Church; and, perhaps, this was one of the reasons why he was not invited to the conference at Manchester. At all events, he writes:

“Mr. Wesley has sent his special summons to each preacher whom
he wishes to attend conference, and has expressly forbidden any
one else to go. I am unbidden, and think I am ill used. After
labouring, with some degree of success, for more than
twenty-four years, and without a crime having ever been alleged
against, me, I am debarred of a privilege granted to others who
were converted under me, and whom I took into society. This is
a flagrant injustice. Besides, I am a member of the legal
conference. I’ll venture to go, let consequences be what they
may. If I am thrown overboard, I will swim as well as I can,
believing the Lord will take me up.”

Mr. Taylor’s complaint was not without reason. He went; but says, he had little satisfaction, for much of the time was spent in trying to supersede the hymn-book published by Robert Spence.[573]

The original edition of the minutes of the Manchester conference is now before us, 12mo, 20 pages; but there is not a single syllable on what was the great question of the day, separation from the Church. And yet this was a question again and again introduced. Two years before, Wesley had ordained Pawson for Scotland, and, ever since, had addressed him as “reverend,” Pawson wearing gown and bands, and administering the sacraments to the Scottish Methodists. Now that Pawson was brought back to England, he had to doff his canonicals, and had his letters from Wesley inscribed with “Mr.,” instead of “Rev.” He loudly remonstrated; but got no redress; and at length, like a good Christian, more anxious to save souls than to wear sacerdotal robes, submitted to obey orders which were strangely inconsistent with Wesley’s ordaining acts, and went on his way rejoicing. Pawson writes as follows, to his bosom friend, Charles Atmore.

“THORNER, _August 8, 1787_.

“MY VERY DEAR BROTHER,--Our conference ended on last Saturday.
There were many preachers, and abundance of people, I think
more than I ever saw at any conference before. Almost the whole
time was taken up with temporal affairs. Mr. Wesley was in
great haste, as he and Dr. Coke were going to Guernsey and
Jersey. There has been a general revival of the work of God.
Mr. Wesley seems more determined to abide in the Church than
ever. He talked about it again and again, in the public
conference, in the society, etc.; and in such a hot, fiery
spirit, as I did not like to see. He talked of fighting with a
flail, and of putting all out of society who do not go to
church. _We_ are to be just what we were before we came to
Scotland,--no sacraments, no gowns, no nothing at all of any
kind whatsoever. With much entreaty, I got him to ordain Mr.
McAllum and Suter. Two more were ordained, one for the West
Indies, and one for Nova Scotia.

“Charles Wesley, the Sunday before the conference opened,
spoke, to the society in London, to this effect: ‘I told you,
forty years ago, that, from among yourselves, grievous wolves
would arise, who would rend and tear the flock. You now see my
words fulfilled. These self created bishops, and self made
priests, are the very men. But I charge you all, in the
presence of God, never receive the sacrament from any of
them.’[574] So you see, he has discharged the people from
receiving the sacrament of his own brother; for who but he is
the _self created bishop_? O cursed prejudice! O furious
bigotry! How does the fire from hell burn in that poor
miserable man’s breast!

“Perhaps, if I live till next conference, I may petition to
return to Scotland, as there seems to be no prospect of doing
anything, but just in the old way, while Mr. Wesley lives.
Solomon says, there is no new thing under the sun; but here we
see something, which, I believe, was never seen in the
Christian church before,--that men, approved of God and their
brethren, and that for many years, should be regularly
ordained, and act in the capacity of ministers, and yet should
be deposed from that office by one single man, and that without
any crime committed, great or small, real or pretended. Even
the pope himself never acted such a part as this. What an
astonishing degree of power does our aged father and friend
exercise! However, I am satisfied, and have nothing but love in
my heart toward the good old man. But really it will not bear
the light at all. Most affectionately yours,

“JOHN PAWSON.”[575]

This was pretty strong to come from a man like Pawson; but it furnishes a glimpse of the proceedings of the conference of 1787, concerning which so little has been written, and shows the awkward position into which Wesley had put himself by his ordinations of men from whom he now withdrew the authority that he had previously given.

Never, however, had Methodism been so prosperous as now. The increase of members, in the United Kingdom, during the present year, was nearly four thousand; and in America, 6849. Letters, dated August, 1787, contain most marvellous intelligence. It was computed that, in Brunswick county, Virginia, not fewer than seven thousand persons were under deep conviction of their sin and danger; and as many as fifty in a day were savingly converted. At a recent quarterly meeting, six thousand were assembled, and hundreds were crying for mercy, including some of the principal inhabitants of the land, and not a few who had been persecutors.[576]

The Manchester conference concluded on Saturday, August 4, and, on the following day, besides meeting the select society, Wesley preached twice, and, with the assistance of his brother clergymen, administered the sacrament to twelve or thirteen hundred communicants. There are two other incidents, in connection with this conference, too interesting to be omitted.

At this period, the grandfather of the present Sir Robert Peel was thirty-seven years of age, and one of the most successful men in Lancashire. The leisure of his youthful days had been spent in reading and study, and, before he attained to his majority, a great portion of his time had been devoted to the improvement of machinery. At the age of twenty-three, he embarked in the cotton trade, and, by his industry and perseverance, had already become a man of wealth, though his riches fell immensely short of the two millions which, it is said, he left behind him at his death in 1830. Wesley writes: “1787, July 27--I was invited to breakfast at Bury, by Mr. Peel, a calico printer; who, a few years ago, began with £500, and is now supposed to have gained £50,000. Oh, what a miracle if he lose not his soul!” The invitation was accepted, and, long after this, when the calico printer had become a baronet, and had entered parliament, Wesley’s visit was one of the pleasing reminiscences of his remarkable career. To the end of life, he cherished a warm affection for the Methodists. “My lads,” said he, when some of his Methodist workmen applied to him for the site of Tamworth chapel,[577] “My lads, do not build your chapel too large, for people like to go to a little chapel well filled better than to a larger one comparatively empty. I often go to your chapels in Manchester, Liverpool, and London, and have no wish to find myself alone in a large pew, and pointed at as Sir Robert Peel. I have left most of my works in Lancashire under the management of Methodists, and they serve me excellently well. When I resided there, I asked Mr. Wesley, at one of his conferences, to come and breakfast with me; and he agreed, on condition that he might bring some of his children with him. Of course, I consented, and he came accompanied by six-and-thirty of his itinerant preachers.” This was a curious episode in the history both of Wesley and the founder of the distinguished family that bears his name.

No man in the nation took a greater interest in the institution of Sunday-schools than Wesley. “I am glad,” said he, to Richard Rodda, in a letter dated January 17, 1787, “I am glad you have taken in hand that blessed work of setting up Sunday-schools in Chester. It seems, these will be one great means of reviving religion throughout the nation. I wonder Satan has not sent out some able champion against them.”[578]

It was three years since Raikes had first called attention to the importance of Sunday-schools in the _Gloucester Journal_; and already these “nurseries for Christians” had begun to dot and to adorn the country. That at Chester altogether originated with the Chester Methodists, though the rules were submitted to the bishop of the diocese, and had his entire approval. It contained nearly seven hundred children, who were taken to church once every Sunday. “We had no intention,” said Richard Rodda, “as some persons represented, to make disciples to Methodism, but to train them up in the nurture and admonition of the Lord, that they might become useful members of civil and religious society.”[579]

Some idea may be formed of the popularity of this new institution of the Christian church, from the fact that, in 1785, a Sunday-school society was formed, which, within two years, was the means of establishing more than two hundred schools; and that it was calculated, in 1787, that the number of children then taught in Sunday-schools exceeded two hundred thousand.[580]

As already stated, more than once, there were a few which existed long before Raikes’ school at Gloucester,--as, for instance, Miss Hannah Ball’s, at Wycombe, founded in 1769. There was also another at Little Lever, the birthplace of Oliver Heywood, four miles from Bolton, in Lancashire. Here James Hey resided, a poor man who obtained a living by winding bobbins for weavers. About the year 1775, James got the use of a room in a cottage, to which, twice every Sunday, he summoned the boys and girls of the neighbourhood, to teach them reading, his substitute for a bell being an old brass mortar and pestle. Mr. Adam Crompton, the paper manufacturer, sent him a supply of books; three branch establishments were formed; subscriptions were given; and a shilling per Sunday paid to each teacher for his Sunday services.[581]

In June 1785, a Methodist school was started in the old Ridgway Gates chapel, Bolton, chiefly through the instrumentality of George Eskrick, who was its principal manager as long as he lived. One of the scholars present, the first Sunday, was Peter Haslam, eleven years of age, afterwards a most devout and useful itinerant preacher,[582]--the first fruits of others who, in the same institution, received their first trainings for the Christian ministry. In the course of a few years, the number of scholars, attending the Bolton Sunday-school, was 2,000; and the _average_ number, for the first thirty years of its existence, was 1800.[583] Children came to it, several miles, from all the country round about. Reading and writing were taught. Each class was spoken to separately every Sunday on religious subjects. The masters were devoted to their work, and all gave their services gratuitously. The change in the manners and morals of the children was marvellous; and about a hundred of them sang like seraphs.[584] No wonder, that such a school attracted the attention of Wesley. Hence, on the very day when he and six-and-thirty of his itinerants breakfasted with the father of the Peels, he wrote:

“From Mr. Peel’s we went to Bolton. Here are eight hundred poor
children, taught in our Sunday-schools, by about eighty
masters, who receive no pay but what they are to receive from
their Great Master. About a hundred of them, part boys and part
girls, are taught to sing; and they sang so true, that, all
singing together, there seemed to be but one voice. The house
was throughly filled, while I explained and applied the first
commandment. What is all morality or religion without this? A
mere castle in the air. In the evening, many of the children
still hovering round the house, I desired forty or fifty to
come in and sing, ‘Vital spark of heavenly flame.’ Although
some of them were silent, not being able to sing for tears, yet
the harmony was such as I believe could not be equalled in the
king’s chapel.”

This was not bounce, nor was it the random garrulity of an aged man. Nine months afterwards, Wesley came again, and wrote:

“This I must avow, there is not such another set of singers in
any of the Methodist congregations in the three kingdoms as
there is at Bolton. There cannot be; for we have near a hundred
such trebles,--boys and girls, selected out of our
Sunday-schools, and accurately taught--as are not to be found
together in any chapel, cathedral, or music room within the
four seas. Besides, the spirit with which they all sing, and
the beauty of many of them, so suits the melody, that I defy
any to exceed it; except the singing of angels in our Father’s
house.”

Good singing is a good thing, and, like most other good things, is far from being common. Had this been the only result of Bolton Sunday-school, the school would have existed to good purpose. But hear Wesley’s description, written “Sunday, April 20, 1788,” and let Methodist Sunday-school teachers now conscientiously and diligently endeavour to make their establishments resemble that at Bolton then.

“At eight, and at one, the house was throughly filled. About
three, I met between 900 and a thousand of the children
belonging to our Sunday-schools. I never saw such a sight
before. They were all exactly clean, as well as plain, in their
apparel. All were serious and well behaved. Many, both boys and
girls, had as beautiful faces as, I believe, England or Europe
can afford. When they all sung together, and none of them out
of tune, the melody was beyond that of any theatre; and, what
is the best of all, many of them truly fear God, and some
rejoice in His salvation. These are a pattern to all the town.
Their usual diversion is to visit the poor that are sick,
(sometimes six, or eight, or ten together,) to exhort, comfort,
and pray with them. Frequently ten or more of them get together
to sing and pray by themselves; sometimes thirty or forty; and
are so earnestly engaged, alternately singing, praying, and
crying, that they know not how to part.”

We have already stated that, the day after Wesley closed his conference at Manchester, he preached twice, and, assisted by others, administered the Lord’s supper to twelve or thirteen hundred persons. The next day, August 6, he secured the whole of the coach, that ran between Manchester and Birmingham, for himself and his friends. Six packed themselves within, and eight arranged themselves without, and off they all set at midnight; but even the presence of fourteen Methodist preachers was not an insurance against accident. No doubt, many a hymn was sung as they whisked away through beautiful Cheshire scenery, the stars shining approvingly, and the fields all round wrapped in solemn silence; but, a little before three in the morning, when approaching Congleton, the coach broke down beneath its unwonted burden, and had to be abandoned for another. In about an hour, number two was crippled like number one; while one of the horses was so knocked up as to be scarcely able to go at all. This Methodist monopoly of the Birmingham stage coach issued, not in a moonlight pleasure trip, but in a series of disasters which men so pious and so good had not expected. The distance was not great; but nineteen hours were spent in getting over it. The party arrived at Birmingham at 7 p.m.; Wesley found a congregation waiting; he stepped out of the coach into the chapel, and began preaching without delay. “And such,” says he, “was the goodness of God, that I found no more weariness when I had done than if I had rested all the day.”

This was marvellous, in the case of an old man, above eighty; but, notwithstanding this, he was off again, before five o’clock next morning; travelled nearly eleven hours; and, at night, preached in the new chapel at Gloucester. But even this was not all. The morning after, he set out again at two o’clock, travelled till half-past four in the afternoon, and preached at Salisbury in the evening. Next morning at four, he took chaise to Southampton, where, on August 9 and 10, he preached thrice.

Here the Methodists worshipped in an auction room; and then in a loft, used by a bricklayer in stowing away his scaffolding, and which acquired imperishable fame as the spiritual birthplace of Elizabeth Wallbridge, the “Dairyman’s Daughter.”[585]

Wesley, accompanied by Dr. Coke and Joseph Bradford, was now on his way to the Channel islands; where Methodism had been introduced as early as the year 1783, by certain Methodist soldiers, who wrote to England for a preacher. Robert Carr Brackenbury, a gentleman of fortune, rented a house in the town of St. Heliers, Jersey; and he and his attendant, Alexander Kilham, preached throughout the island, amid violent persecution, but with great success.[586] At the conference of 1786, Adam Clarke was sent; and now there were, in the three islands of Jersey, Guernsey, and Alderney, Methodist societies containing three hundred members.

On Saturday, August 11, Wesley and his friends started from Southampton for Guernsey, but, before the day was ended, had to put into Yarmouth harbour, in the Isle of Wight, where they were detained till Monday, but improved their detention by preaching four times in the market house. On Monday the storm had abated, and they again set out; but, in the afternoon, were glad to seek shelter at Swanage, where Wesley found a small society, and preached in the presbyterian chapel. Again they went on board, and hoped to reach Guernsey on Tuesday afternoon; but the storm obliged them to steer for the isle of Alderney, in the bay of which they narrowly escaped being dashed to pieces. Having slept in a five bedded room, and preached upon the beach, they again set sail for Guernsey, where they at last arrived, and were warmly welcomed by Mr. De Jersey. Here five days were spent, during which Wesley preached seven sermons, and dined at the governor’s.

On Monday, August 20, they landed in Jersey, where they were detained by storms and hurricanes till the 28th. During the eight days, Wesley preached a dozen sermons, Mr. Brackenbury acting as his interpreter.

On the 28th, he returned to Guernsey, where, by stress of weather, he was obliged to stay till September 6, but still employed himself as actively as ever. He then sailed for Penzance, in Cornwall, and arrived in safety.

Wesley’s labours in the Channel islands were greatly blessed; but his voyages were adventurous, and, more than once, extremely dangerous. They were also rich in religious incidents. On one occasion, two of the sailors, who were aloft, swore most dreadfully; and, greatly to the surprise of his companions, Wesley seemed not to notice them. At length, the sailors still swearing, Wesley looked up to them, and said: “Swear louder, and then perhaps God Almighty will hear you.” The ironical reproof stopped the blasphemy.[587]

Another incident is worth relating. Wesley writes in his journal: “September 6--We went on board with a fair, moderate wind; but we had just entered the ship when the wind died away. We cried to God for help; and it presently sprung up, exactly fair, and did not cease till it brought us into Penzance bay.” This is all; but Adam Clarke, who was present, gives further details. Wesley was reading in the cabin; but, hearing the noise and bustle occasioned by putting about the vessel, to stand on her different tacks, he looked out of the cabin door, and asked what was matter. Being told, he quietly remarked, “Then let us go to prayer.” Coke, Bradford, and Clarke having prayed, Wesley began: “Almighty and everlasting God, Thou hast sway everywhere, and all things serve the purposes of Thy will: Thou holdest the winds in Thy hands, and sittest upon the waterfloods, and reignest a King for ever: command these winds and these waves that they obey _Thee_; and take us speedily and safely to the haven whither we would be!” The power of his petition was felt by all: he rose from his knees, made no remark, and resumed his reading. Clarke went on deck, and, to his surprise, found the vessel standing her right course, with a steady breeze, which brought them safe to Cornwall.[588]