Chapter XVII: Part 17

“That misunderstanding, which was troublesome for a season, may
now be buried for ever. I am perfectly well satisfied, both of
the honesty and affection, both of brother Woodcroft and
brother Birks. So Satan’s devices are brought to nought.

“I doubt not but James Rogers and you recommend our books in
every place, and the magazines in particular, which will be a
testimony for me, when I am no more seen.

“I am, dear Sammy, your affectionate brother,

“JOHN WESLEY.”[388]

On the 12th of February, Wesley set out on a week’s excursion to Norfolk and back again to London, preaching at least ten sermons on the way;[389] and, in wintry weather, travelling more than two hundred miles.

Having spent a few more days in London, he then started, on Sunday, March 4, (as he thought,) for Ireland, but spent a fortnight in the vicinity of Bath and Bristol. Leaving Bristol on March 19, eleven days were occupied in reaching Manchester, during which he preached more than twenty sermons, some of them in the open air.

On March 30, he opened the chapel in Oldham Street, Manchester. He writes: “Friday, March 30--I opened the new chapel at Manchester, about the size of that in London. The whole congregation behaved with the utmost seriousness. I trust much good will be done in this place. Sunday, April 1--I began reading prayers at ten o’clock. Our country friends flocked in from all sides. At the communion was such a sight as I am persuaded was never seen in Manchester before: eleven or twelve hundred communicants at once; and all of them fearing God.”

Thus began the history of a building, which, next to the chapel in City Road, is the most interesting Methodist edifice in existence. First of all, the Manchester Methodists had been located in a miserable room on or near the present site of Bateman’s Buildings. Removing thence, in 1750, they worshipped for thirty years in their first chapel, which, up to a recent period, was a warehouse in Birchin Lane.[390] Among the first members, in that old chapel, were: Mary Bromley, for seventy years a Methodist, who died happy in God, at the age of eighty-nine, in 1826:--Mrs. Leech, an upright follower of Christ, who expired in the full assurance of a blessed immortality in 1770:--John Morris, whose autobiography, in the _Arminian Magazine_ for 1795, will be found to be full of more than romantic interest:--Mr. Fildes, who, in the same year in which Raikes began his work at Gloucester, opened a Sunday-school in a Manchester cellar, a second in a garret, and a third in the first room in Manchester built expressly for Sunday-school purposes, a room erected at Mr. Fildes’ own expense, behind his own dwelling house, in the neighbourhood of London Road:[391]--Adam Oldham, a feltmaker, one of the first trustees of Birchin Lane chapel,[392] who lived in a house on the site which the Albion Hotel now occupies, for many years a useful Methodist,[393] but afterwards a rich backslider, to whom Oldham Street owes its name:--Richard Barlow, who, for sixty-five years, rose at half-past four in summer, and at five in winter:--Mr. Brierley, a member of Peter Kenworthy’s class, the leading singer in Oldham Street chapel, and afterwards a magistrate:--John Moseley, a poor hatter in Millgate, the grandfather of Sir Oswald Moseley, from whom Moseley Street derived its name:--and Mrs. Bennett, a relative of John Moseley’s, and the first female classleader in Manchester.[394] We wish we had space for details respecting these old Manchester Methodist worthies, who deserve far more honourable record than they have yet received.

From Manchester, Wesley went to Bolton, where he writes: “The society here are true, original Methodists. They are not conformed to the world, either in its maxims, its spirit, or its fashions; but are simple followers of the Lamb; consequently they increase both in grace and number.”

This was a high compliment to pay to George Escrick and his friends. Their old chapel in New Acres had been converted into cottages; and, in 1776, they had built another in Ridgway Gates, though not without a united and great effort. The Rev. Mr. Fowles, a clergyman, had the management of a sandbed from which they had to obtain their sand; and hearing of their intentions, he announced, that, after the expiration of five days, the sand would be charged half-a-crown a load. This, to the poor Methodists, was a serious matter; but George Escrick was a man of too much energy to be easily defeated. Accordingly, he, at once, requested all the Methodists, young and old, strong and feeble, active and otherwise, to repair with him to the sandpit, and to dig and convey away all the sand they needed. To a man, they obeyed George’s injunction, and, in a single day, got as much as their intended chapel was likely to require. Michael Fenwick was then their preacher, and kept running over the half-a-mile distance, between the site of the new chapel and the clerical sandbed, encouraging the people in their task, and, at one time, wanting to sing the hymn beginning with “Before Jehovah’s awful throne”; but blunt George Escrick, the weaver, imperatively stopped his spiritual superior, telling him to take a spade in his hand, for there was a time for all things, and this was a time to dig.

In this old Ridgway Gates chapel, William Grime used to conduct a band meeting every Sunday morning at four o’clock; and, beneath it, Parson Greenwood, one of the circuit preachers, whose only home was two neighbouring attics, used to keep his victuals.[395] The head of the circuit was Liverpool, and the following were the munificent sums contributed quarterly, by the several societies, in 1776, when the chapel was completed. Liverpool, £5 8_s._ 9_d._; Bolton, £7 14_s._ 7_d._; Preston, 11_s._; Wigan, £1 10_s._; Meols, 11_s._; Top of Coal Pits, 17_s._; Edgeworth, 10_s._ 6_d._; Moulden Water, 7_s._; Shackerley, 10_s._; Aspul Moor, 7_s._; Chowbent, 10_s._ 6_d._; Warrington, £1 1_s._; Northwich, £1 1_s._; Budworth, 12_s._ 3_d._; Little Leigh, £1 9_s._ 6_d._; and Lamberhead Green, 7_s._ 6_d._ Such was Liverpool circuit in 1776; and, out of these Methodist contributions, three Methodist preachers and their families had to be supported. No wonder that the cupboard, beneath the pulpit of the old chapel, was big enough to serve Parson Greenwood for a pantry.

From Bolton, Wesley went to Wigan, and preached a funeral sermon for Betty Brown, one of the first members of Wigan society, “beloved of God, the delight of His children, a dread to wicked men, and a torment to devils.”

Leaving Wigan, Wesley proceeded to Chester, and thence to Alpraham, where he did for “good old sister Cawley, a mother in Israel, and a pattern of all good works,” what he had done for Betty Brown. Arriving at Warrington, he says: “I put a stop to a bad custom, which was creeping in here: a few men, who had fine voices, sang a psalm which no one knew, in a tune fit for an opera, wherein three, four, or five persons sung different words at the same time! What an insult upon common sense! What a burlesque upon public worship! No custom can excuse such a mixture of profaneness and absurdity.”

Desiring to reach Ireland as soon as possible, Wesley embarked at Liverpool, on the 12th of April; but, on getting out to sea, was overtaken with a storm; and, in an hour, was so affected as he had not been for forty years before. For two days, he was unable to swallow anything solid larger than a pea, and was bruised and sore from head to foot, and ill able to turn himself in bed. The sea grew rougher; the horses of Wesley and his companions became turbulent; and the hatches were closed. Water, three feet in depth, was in the hold; the ship refused to obey the helm, and was furiously driving on lee shore. Wesley says: “I called our brethren, Floyd, Snowden, and Bradford, to prayers; and we found free access to the throne of grace. Soon after, we got, I know not how, into Holyhead harbour, after being sufficiently buffeted by the winds and waves for two days and two nights. The more I considered, the more I was convinced, it was not the will of God I should go to Ireland at this time. So we went into the stage coach without delay, and the next evening came to Chester.”

Baffled in his purpose to visit Ireland, Wesley set out on a preaching tour to Whitchurch, Shrewsbury, Brecon, Broseley, Worcester, Brecknock, Carmarthen, Pembroke, Haverfordwest, Tracoon, Newport, Narberth, Llanelly, Swansea, Neath, Bridgend, Cowbridge, Cardiff, and Monmouth. On the 16th of May, he got back to Worcester, having completed the circuit in a month, and preached about thirty times.

He now proceeded to Kidderminster, Salop, Whitchurch, Nantwich, Northwich, and, on May 18, arrived in Manchester, having preached each night and morning.

At Manchester, he writes: “I preached a funeral sermon for Mary Charlton, an Israelite indeed. From the hour that she first knew the pardoning love of God, she never lost sight of it for a moment. Eleven years ago, she believed that God had cleansed her from all sin; and she showed, that she had not believed in vain, by her holy and unblamable conversation.”

Molly Charlton was the sweetheart of good old Samuel Bardsley, the only one he ever had. They wished to marry; but the difficulty of providing for married preachers was so great, that Wesley and Pawson interfered, and the nuptial engagement was broken off. In four quarto manuscript volumes, containing Bardsley’s diary, and in Pawson’s letter concerning this business, and likewise the letter of poor disappointed Molly (all in the writer’s possession), there are some racy facts, and traits of personal character, which may be given to the public at some future time.

Leaving Manchester on May 21, Wesley made his way to Warrington, Chowbent, Bolton, Kabb, Blackburn, and Preston.

In reference to the last mentioned place, he writes: “May 24--I went on to Preston, where the old prejudice seems to be quite forgotten. The little society has fitted up a large and convenient room, where I preached to a candid audience. Every one seemed to be considerably affected.”

Who was the founder of this little society? Twelve years previous to Wesley’s visit, John Wood, one of the first Methodists at Padiham, attended Preston sessions, to obtain a licence to preach. Having granted it, one of the magistrates, a clergyman, seeing a number of rude and noisy people outside the sessions house, said to John, perhaps with more sarcasm than sincerity: “There, go and reform that crowd!” John bowed, thanked his worship for his licence, left the court, entered the crowd in full authority, and preached in peace.[396] Six years after this, in 1775, Samuel Bradburn formed the first Methodist class in Preston;[397] and now, in 1781, Martha Thompson, Roger Crane, William Bramwell, of immortal memory, and a few others, had hired an old calendering house, in Lord Street, for a place of meeting, and had fairly begun a work in proud Preston, which, despite the popery of the place, has grown into one of the most prosperous societies in the kingdom.

Wesley next proceeded to the Isle of Man, where he spent eight days, “visited the island round, east, south, north, and west”; preached, at least, a dozen times; and, in a population of thirty thousand, found above two thousand Methodists, with a score of “stout, well looking” local preachers, not surpassed in England. “I was thoroughly convinced,” says he, “that we have no such circuit as this, either in England, Scotland, or Ireland. It is shut up from the world; and, having little trade, is visited by scarce any strangers. Here are no papists, no Dissenters of any kind, no Calvinists, no disputers. Here is no opposition, either from the governor, from the bishop, or from the bulk of the clergy. One or two of them did oppose for a time; but they seem now to understand better. So that we have now rather too little than too much reproach. The natives are a plain, artless, simple people; unpolished, that is, unpolluted; few of them are rich or genteel; the far greater part, moderately poor. The local preachers are men of faith and love, knit together in one mind and one judgment. They speak either Manx or English, and follow a regular plan, which the assistant gives them monthly.”

On leaving the Isle of Man, Wesley proceeded to Newcastle, preaching, on the way, at Cockermouth, Ballantyne, and Carlisle.

Can it be that this flying evangelist was an old man of nearly eighty? No wonder that he sometimes sang--

“Oh that without one lingering groan
I may the welcome word receive,
My body with my charge lay down,
And cease at once to work and live!”

Without work, Wesley could not live. The following unpublished letter, written at this period, is strongly characteristic of the man. It was addressed to Samuel Bradburn, at Keighley.

“_June 16, 1781._

“DEAR SAMMY,--We have no supernumerary preachers, except John
Furz, who is so from old age. If John Oliver lives till the
conference, and desires it, I suppose he may be upon the same
footing. The more exercise he uses, winter or summer, the more
health he will have. I can face the north wind at seventy-seven
better than I could at seven-and-twenty. But if you _moan over
him_, you will kill him outright. A word in your ear. I am but
half pleased with Christopher Hopper’s proceedings.[398] I do
not admire _fair weather preachers_. You must stop local
preachers who are loaded with debt. There are few healthier
places in England than Keighley. Neither Dublin nor Cork is to
compare with it. But have a care! or you will kill Betsy! Do
not constrain God to take her away!

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

“JOHN WESLEY.”

Wesley spent eight days at Newcastle, and in its vicinity, and preached, at least, ten or a dozen times. He then visited his societies between there and York. At Thirsk, in a letter to his brother, Wesley wrote:

“THIRSK, _June 27, 1781_.

“DEAR BROTHER,--This is the last day of my seventy-eighth year;
and (such is the power of God) I feel as if it were my
twenty-eighth. Next Saturday, I expect to be at Epworth; the
second, at Boston; the third, at Sheffield. I take the
opportunity of a broken year, to visit those parts of
Lincolnshire, which I have not seen before, but once, these
twenty years.

“From several, I have lately heard, that God has blessed your
preaching. See your calling! ‘Cease at once to work and live!’
Peace be with all your spirits!

“JOHN WESLEY.”[399]

Two days after this, Wesley arrived at Epworth, and wrote: “I have now preached thrice a day for seven days following; but it is just the same as if it had been but one.” Twelve days were spent in Lincolnshire, during which he preached more than a score of sermons. Among other places, Grantham was favoured with his ministry. He writes: “July 9--I preached at Grantham, in the open air, for no house would contain the congregation; and none made the least disturbance.”

At the village of Welby, the Rev. W. Dodwell was minister; and, in his church, Wesley preached twice on the day before he preached at Grantham. Mr. Dodwell was the pastor of Welby parish for nearly half a century, and died in 1824, when he presented, by deed of gift, £10,000 to the Wesleyan Missionary Society, and an equal sum to the British and Foreign Bible Society.[400] He was present at Wesley’s conference of preachers in 1782.[401]

After visiting many other societies in Lincolnshire during the next ten days, Wesley, on July 23, “passed into Yorkshire,” and preached at Yeadon, Bradford, Halifax, Greetland, Huddersfield, Longwood House, Mirfield, Daw Green, Birstal, Tadcaster, York, Malton, Scarborough, Beverley, Hull, and Pocklington; and, at the beginning of August, arrived in Leeds, for the purpose of holding his annual conference; but, before giving an account of its proceedings, two letters to two ladies, both written on the same day, will be acceptable. The first was to his niece, Miss Sarah Wesley, then a young lady about twenty--afterwards a personal friend of a large and distinguished literary circle, including Mrs. Hannah More, Miss Porter, Miss Aikin, Miss Edgeworth, Mrs. Barbauld, and others,--and who died in 1828, at the age of sixty-eight, some of her last words being, “I have peace, but not joy.”[402]

“NEAR LEEDS, _July 17, 1781_.

“MY DEAR SALLY,--Without an _endeavour_ to please God, and to
give up our own will, we never shall attain His favour. But
till we have attained it, till we have the Spirit of adoption,
we cannot actually give up our own wills to Him. Shall I tell
you freely what I judge to be the grand hindrance to your
attaining it? Yea, to your attaining more health both of body
and mind than you have ever had, or, at least, for a long
season? I believe it is, what very few people are aware of,
intemperance in sleep. All are intemperate in sleep, who sleep
more than nature requires; and how much it does require is
easily known. There is, indeed, no universal rule,--none that
will suit all constitutions. But, after all the observations
and experience I have been able to make for upwards of fifty
years, I am fully persuaded that men, in general, need between
six and seven hours’ sleep in twenty-four; and women, in
general, a little more,--namely between seven and eight.

“But what ill consequences are there in lying longer in
bed,--suppose nine hours in four-and-twenty?

“1. It hurts the body. Whether you sleep or no, (and, indeed,
it commonly prevents sound sleep,) it, as it were, soddens and
parboils the flesh, and sows the seeds of numerous disorders;
of all nervous diseases in particular, as weakness, faintness,
lowness of spirits, nervous headaches, and consequent weakness
of sight.

“2. It hurts the mind; it weakens the understanding; it blunts
the imagination; it weakens the memory; it dulls all the nobler
affections. It takes off the edge of the soul, impairs its
vigour and firmness, and infuses a wrong softness, quite
inconsistent with the character of a good soldier of Jesus
Christ. It grieves the Holy Spirit of God, and prevents, or, at
least, lessens, those blessed influences which tend to make
you, not almost, but altogether, a Christian.

“I advise you, therefore, from this day forward, not trusting
in yourself, but in Him that raiseth the dead, to take exactly
so much sleep as nature requires. If you need between seven and
eight hours, then, in the name of God, begin this very night,
in spite of all temptation to the contrary. Lie down at ten
o’clock, and rise between five and six, whether you sleep or
no. If your head aches in the day, bear it. In a week you will
sleep sound. If you can take this advice, you may receive more
from,

“My dear Sally, yours most affectionately,

“JOHN WESLEY.”[403]

The other letter was addressed to Miss Bishop, who became a Methodist about the year 1767, and who, from that time, had been one of Wesley’s correspondents. Many of his most spiritual letters were written to this Christian lady, who, though poor, was a gentlewoman. For some years, she had kept a school in Bath or its neighbourhood; but, in 1777, had been seized with spitting of blood, and had been thrown upon the kindness of her friends in Bristol.[404] Recently, however, she had commenced another school at Keynsham, which, said Wesley, “is worthy to be called a Christian school;”[405] though, it would seem, some of the Bristol people wished to make it more fashionable than Wesley liked.

“NEAR LEEDS, _July 17, 1781_.

“MY DEAR SISTER,--If I live to meet the society in Bristol
again, I shall kill or cure the fault of those unwise and
unkind parents, who make their children finer than themselves.
I shall make their ears tingle. As to you, I advise you, first,
to be a Bible Christian yourself, inwardly and outwardly. Be
not a hair’s breadth more conformable to the fashions of the
world than you were when I saw you last. Then, train up your
children in the selfsame way. Say to them, with all mildness
and firmness, ‘Be ye followers of me, even as I am of Christ.’
Whoever is pleased or displeased, keep to this; to _Christian,
primitive simplicity_. Perhaps you will at first lose some
scholars thereby; but regard it not: God will provide you more.
And be assured, nothing shall be wanting that is in the power
of,

“My dear sister, your affectionate friend and brother,

“JOHN WESLEY.”[406]

Two or three other letters may be given here. The first is copied from the original now before us, and, we believe, has not before been published.

“NEAR LEEDS, _July 25, 1781_.

“MY DEAR BROTHER,--As long as you give yourself up to God
without reserve, you may be assured He will give you His
blessing. Indeed, you have already received a thousand
blessings; but the greatest of all is yet behind,--Christ in a
sinless heart, reigning the Lord of every motion there. It is
good for you to hold fast what you have attained, and to be
continually aspiring after this. And you will never find more
life in your own soul than while you are earnestly exhorting
others to go on to perfection. Many will blame you for doing
it; but regard not that. Go on, through honour and dishonour.
_This one thing I do_, is your motto; I will save my own soul
and them that hear me.

“I am, your affectionate brother,

“J. WESLEY.”

Wesley had told his niece, that, if she took his advice with respect to sleep, she might hear from him again. It seems, the advice was adopted; hence the following letter, written seven weeks after the former one.

“BRISTOL, _September 4, 1781_.

“MY DEAR SALLY,--It is certain the Author of our nature
designed that we should not destroy, but regulate, our desire
for knowledge. What course you may take in order to this, I
will now briefly point out.

“1. You want to know God, in order to enjoy Him in time and
eternity.

“2. All you want to know of Him is contained in one book, the
Bible. And all that you learn is to be referred to this, either
directly or remotely.

“3. Would it not be well, then, to spend, at least, an hour a
day in reading and meditating on the Bible? reading, every
morning and evening, a portion of the Old and New Testament,
with the Explanatory Notes?

“4. Might you not read two or three hours in the morning, and
one or two in the afternoon? When you are tired of severer
studies, you may relax your mind by history or poetry.

“5. The first thing you should understand a little of is
grammar. You may read first Kingswood English Grammar, and then
Bishop Lowth’s Introduction.

“6. You should acquire, if you have not already, some knowledge
of arithmetic. Dilworth’s Arithmetic would suffice.

“7. For geography, I think you need only read over Randal’s or
Guthrie’s Geographical Grammar.

“8. Watts’ Logic is not a very good one; but I believe you
cannot find a better.

“9. In natural philosophy, you have all that you need to know
in the ‘Survey of the Wisdom of God in Creation.’ But you may
add the Glasgow abridgment of Mr. Hutchinson’s works.

“10. With any, or all, of the foregoing studies, you may
intermix that of history. You may begin with Rollin’s Ancient
History; and afterwards read, in order, the Concise History of
the Church, Burnet’s History of the Reformation, the Concise
History of England, Clarendon’s History of the Rebellion,
Neal’s History of the Puritans, his History of New England, and
Robertson’s History of America.

“11. In metaphysics, you may read Locke’s Essay on the Human
Understanding, and Malebranche’s Search after Truth.

“12. For poetry, you may read Spenser’s Fairy Queen, and select
parts of Shakspeare, Fairfax, or Hoole; Godfrey of Bouillon,
Paradise Lost, the Night Thoughts, and Young’s Moral and Sacred
Poems.

“13. You may begin and end with divinity; in which I will only
add, to the books mentioned before, Bishop Pearson on the
Creed, and the Christian Library. By this course of study, you
may gain all the knowledge which any reasonable Christian
needs. But remember, before all, in all, and above all, your
great point is, to know the only true God, and Jesus Christ
whom He hath sent.

“I am, my dear Sally, your affectionate uncle,

“JOHN WESLEY.”[407]

Though Miss Wesley was now in her twenty-first year, and had yet to begin Kingswood English Grammar, still, assuming that henceforward she acted upon the advice of her venerable uncle, it is not surprising, that she ultimately became the well informed woman which her father’s biographer says she was. Her brother Charles was three years older than herself; her brother Samuel six years younger. The brothers were musical prodigies; their uncle took a deep interest in their welfare; and wrote to Charles, on August 4, and September 8, 1781, as follows.

“MY DEAR CHARLES,--There is a debt of love, which I should have
paid before now; but I must not delay it any longer. I have
long observed you with a curious eye; not as a musician, but as
an immortal spirit, that is come forth from God the Father of
spirits, and is returning to Him in a few moments. But have you
well considered this? Methinks, if you had, it would be ever
uppermost in your thoughts. For what trifles, in comparison of
this, are all the shining baubles in the world! God has
favoured you with many advantages. You have health, strength,
and a thousand outward blessings. And why should you not have
all inward blessings, which God hath purchased for those that
love Him? You are good humoured, mild, and harmless; but,
unless you are born again, you cannot see the kingdom of God!
You are now, as it were, on the crisis of your fate; just
launching into life, and ready to fix your choice, whether you
will have God or the world for your happiness. You cannot avoid
being very frequently among elegant men and women, that are
without God in the world; but, as your _business_, rather than
your _choice_, calls you into the fire, I trust that you will
not be burnt; seeing He, whom you desire to serve, is able to
deliver you, even out of the burning fiery furnace.

“I am, dear Charles, your very affectionate uncle,

“JOHN WESLEY.”[408]

Charles Wesley, junior, who had been already introduced to the court of George III., lived to become the organist of George IV., and the musical preceptor of the long lamented Princess Charlotte. He never married; but resided, first with his widowed mother, and then with his sister Sarah,--was a man of deep devotional feeling, an attendant at Methodist chapels, a lover of Methodist preachers, and died, in 1834, humming Handel’s music, and was buried in the same grave as his father and mother in Marylebone churchyard. Poor Samuel was seduced into the popish church before he arrived at the age of twenty; and, thereby, brought the grey hairs of his father with sorrow to the grave. He composed a high mass for the use of the chapel of Pope Pius VI., and received that pontiff’s thanks.[409] Like many others, he found it an easy step from popery to infidelity, and wrote: “In this life, my only consolation is in the belief of fatalism, which, although a gloomy asylum, is as bright as I can bear, till convinced of that truth which a launch into the great gulf only can demonstrate.” He survived his brother Charles and his sister Sarah; in his last days became a penitent; died in 1837; and was buried in the sepulchre of his parents.[410]

The conference of 1781 was a memorable gathering. It was preceded, on Sunday, August 5, by a service in the parish church, at Leeds, such as was probably never witnessed within its walls, either before or since. Wesley preached; eighteen clergymen, inclusive of himself, Coke, and Fletcher, were present; and, at the Lord’s supper, there were about eleven hundred communicants, the ordinance being administered by Wesley and ten other ministers.[411]

Connexional affairs created anxiety. Thomas Taylor, in his manuscript diary, remarks: “I feel much concern respecting several things; but how to have them remedied I cannot tell. Many things are exceedingly wrong; but whom to trust to attempt amendment I know not. I sometimes think, the whole head is sick, and the whole heart faint.”

Wesley writes: “August 6--I desired Mr. Fletcher, Dr. Coke, and four more of our brethren, to meet every evening, that we might consult together on any difficulty that occurred. On August 7, our conference began, at which were present about seventy preachers, whom I had severally invited to come and assist me with their advice, in carrying on the great work of God.”

The burden of so many preachers being present was found to be greater than the Leeds society could conveniently bear; and it was agreed that every preacher should pay the expenses of his horse keep during the conference sittings. There were more preachers’ wives in the connexion than there were houses to lodge them, or money to find them maintenance; and it was resolved, that no more married preachers should be admitted, except in cases of necessity.[412] Some of the preachers had printed, both in verse and prose, without Wesley’s consent or correction. Among others, James Kershaw had recently issued a quarto sized book, of 134 pages, entitled, “The Methodist; attempted in Plain Metre.” It was thought, that these productions had brought a reproach upon the Methodists, and had hindered the spreading of more profitable books; and it was determined that, in future, no preacher should print anything till it had been corrected by Wesley, and that the profits thereof should go into the common stock. Wesley’s Notes on the Old Testament had now been published sixteen years, and yet the edition had not been sold. To get rid of the remaining copies, it was directed that they should be sold at half price.

A number of Methodists at Baildon, in Yorkshire, had written to Wesley, stating that, in accordance with his instructions, they attended the services of their parish church; but their minister preached what they considered to be “dangerously false doctrine,” inasmuch as he publicly declared, that men “must not hope to be perfected in love, on this side eternity”; and this had made them doubt whether they ought to hear him. Wesley laid their letter before the conference, and, as the difficulty applied to many others besides the Methodists at Baildon, he invited a friendly and free discussion. It was unanimously agreed: (1) That it was highly expedient, that all the Methodists, who had been bred therein, should attend the service of the church as often as possible. But that, (2) If the minister began either to preach the absolute decrees, or to rail at, and ridicule Christian perfection, they should quietly go out of the church; yet attend it again the next opportunity.” Wesley adds: “I have, since that time, revolved this matter over and over in my mind; and the more I consider it, the more I am convinced, this was the best answer that could be given. Only, I must earnestly caution our friends not to be critical; not to make a man an offender for a word; no, nor for a few sentences, which any who believe the decrees may drop without design.”[413] “It is a delicate and important point, on which I cannot lay down any general rule. All I can say, at present, is, if it does not hurt you, hear them; if it does, refrain. Be determined by your own conscience.”[414]

But this was not all that occurred, on the Church question, at the conference of 1781. One of the principal Methodists, in Leeds, was William Hey, now in the forty-fifth year of his age, a medical man of great repute, an intimate friend and correspondent of Dr. Priestley, and who had been a Methodist for seven-and-twenty years. Mr. Hey intimated to Wesley his desire to address the conference, and to offer some suggestions and advice; declaring, at the same time, that, if his proposals were rejected, he could no longer remain a member of the Methodist society. By Wesley’s permission he began to read a paper, to the effect, that Dissenting ideas had been, for many years, gradually growing among the Methodists. In proof of this, he held that the Methodists preached in places already supplied with pious ministers; that meetings in some instances were held in church hours; that the intervals of church service were so filled up with public and private assemblies, that there was no time for suitable refreshment, nor opportunity for instructing families; that many of the largest societies rarely went to church, and some never carried their children there; and that church ministers, who formed societies for private instruction, were looked upon with an envious eye. Such were the complaints which Mr. Hey intended to lay before the conference; but, as he proceeded, the marks of disapprobation were such that Wesley interposed, and said: “As there is much other business before us, brother Hey must defer reading the remainder of his paper to another time.”

Brother Hey forthwith left the society; a few months later he was elected alderman; and, more than once, filled the office of chief magistrate in the town of Leeds. Of his ability and piety there can be no question; but Wesley was not prepared to allow him to be the dictator of the Methodists.[415]

No sooner was the conference over than the venerable Wesley again set out on his gospel wanderings. He preached at Sheffield, and then, taking coach with Dr. Coke, travelled day and night till he arrived in London. Two days were spent in the metropolis, and then off he set, on Sunday night, August 19, by coach to Cornwall. We need not follow him. Suffice it to say, that, in eight days, he preached in Cornwall, at least, thirteen sermons, five of them in the open air, and one in Gwennap Pit, to a congregation computed at more than twenty thousand people.

On September 6, he got back to Bristol, in the neighbourhood of which, according to his custom, he spent a month. While here, he wrote the following characteristic letter to Mr. Elijah Bush, a young schoolmaster at Midsomer Norton, who wished to marry a lady to whom his father and mother objected.

“COLEFORD, _September 11, 1781_.

“MY DEAR BROTHER,--I was much concerned yesterday, when I heard
you were likely to marry a woman against the consent of your
parents. I have never, in an observation of fifty years, known
such a marriage attended with a blessing. I know not how it
should be, since it is flatly contrary to the fifth
commandment. I told my own mother, pressing me to marry, ‘I
dare not allow you a positive voice herein; I dare not marry a
person because you bid me. But I must allow you a negative
voice: I will marry no person if you forbid. I know it would be
a sin against God.’ Take care what you do. Mr. S. is not a
proper judge: he hopes to separate you from the Methodists; and
I expect, if you take this step, that will be the end.

“I am, your affectionate brother,

“JOHN WESLEY.”[416]

Mr. Bush acted upon Wesley’s advice; became the leader of the Midsomer Norton society, and a local preacher; and died a faithful Methodist in 1845.[417]

There are other unhappy marriages besides those contrary to the fifth commandment. Wesley’s was one. For thirty years, he paid a fearful penalty for his rash act in 1751; but now his matrimonial misery ended. Leaving Bristol on October 7, and preaching on his way at Devizes, Sarum, Winchester, and in the Isle of Wight, he arrived in London on October 12, and, under the same date, wrote in his journal: “I was informed my wife died on Monday.” (October 8.) “This evening she was buried, though I was not informed of it till a day or two after.”

Mourning for such a wife would have been hypocrisy. Three days after, on October 15, the widower set out to visit his societies in Oxfordshire. On a similar errand, he went off to Norfolk. On November 5, he began meeting the London classes, and says: “I found a considerable increase in the society. This I impute chiefly to a small company of young persons, who have kept a prayer-meeting at five every morning.” He then set out on his tours through Northamptonshire, Huntingdonshire, Bedfordshire, Sussex, and Kent, and concluded the year in London.

The war still raged; English disasters were multiplied; the ministry was tottering, and soon after fell; with which fall the conflict in America concluded. It was at this period, that a rumour gained credence, that the administration intended to propose the embodying of the militia, and their being exercised on Sundays. Wesley was an ardent friend of the ministry of Lord North; and, of course, a staunch defender of the sanctity of the sabbath. Accordingly, towards the close of 1781, he addressed the following letter to a nobleman, then high in office.

“MY LORD,--If I wrong your lordship, I am sorry for it; but I
really believe your lordship fears God: and I hope your
lordship has no unfavourable opinion of the Christian
revelation. This encourages me to trouble your lordship with a
few lines, which otherwise I should not take upon me to do.

“Above thirty years ago, a motion was made in parliament for
raising and embodying the militia, and for exercising them, to
save time, on Sunday. When the motion was like to pass, an old
gentleman stood up and said: ‘Mr. Speaker, I have one objection
to this: I believe an old book, called the Bible,’ The members
looked at one another, and the motion was dropped.

“Must not all others, who believe the Bible, have the very same
objection? And from what I have seen, I cannot but think, these
are still three fourths of the nation. Now, setting religion
out of the question, is it expedient to give such a shock to so
many millions of people at once? And certainly it would shock
them extremely; it would wound them in a very tender part. For
would not they, would not all England, would not all Europe,
consider this as a virtual repeal of the Bible? And would not
all serious persons say, ‘We have little religion in the land
now; but, by this step, we shall have less still. For wherever
this pretty show is to be seen, the people will flock together;
and will lounge away so much time before and after it, that the
churches will be emptier than they are at present!’

“My lord, I am concerned for this on a double account. First,
because I have personal obligations to your lordship, and would
fain, even for this reason, recommend your lordship to the love
and esteem of all over whom I have any influence. Secondly,
because I now reverence your lordship for your office sake, and
believe it to be my bounden duty to do all, that is in my
little power, to advance your lordship’s influence and
reputation.

“Will your lordship permit me to add a word in my old fashioned
way? I pray Him, that has all power in heaven and earth, to
prosper all your endeavours for the public good; and am, my
lord, your lordship’s willing servant,

“JOHN WESLEY.”[418]

For some reason, no such bill was introduced into parliament. A few months later, Lord North and his colleagues tendered to the king their resignation, and peace negotiations were commenced.

Before concluding the present year, it only remains to notice Wesley’s publications in 1781.

1. “An Extract of a Letter to the Right Honourable Lord Viscount H----e, on his Naval Conduct in the American War.” 12mo, 27 pages.

2. “A Concise Ecclesiastical History, from the Birth of Christ to the Beginning of the present Century. In four volumes.” 12mo. The proposals for printing this work by subscription are now before us; from which it appears, that the price of the four volumes, to subscribers, was ten shillings, and that booksellers, subscribing for six copies, should have a seventh gratis. The book, in fact, is Wesley’s abridgment of Mosheim, to which is added, “A Short History of the People called Methodists,” filling 112 printed pages, and dated “London, November 16, 1781.”

3. The _Arminian Magazine_. 8vo, 688 pages. In his preface, Wesley says: “I dare not fill up any publication of mine with bits and scraps, to humour any one living. It is true, I am not fond of verbose writers, neither of very long treatises. I conceive, the size of a book is not always the measure of the writer’s understanding. Nay, I believe, if angels were to write books, we should have very few folios. But, neither am I fond of tracts, that begin and end before they have cleared up anything.”

Besides six original sermons, the principal article, in the magazine of 1781 is Wesley’s own translation of Castellio’s Dialogues on Predestination. There is a long and interesting account of Kingswood school. Wesley writes:--“I love the very sight of Oxford; but my prejudice in its favour is considerably abated: I do not admire it as I once did; and, whether I did or not, I am now constrained to make a virtue of necessity.” He then refers to the expulsion, and exclusion of students, because of their being Methodists; and continues: “I am much obliged to Dr. Nowell and others, for not holding me longer in suspense, but dealing so frankly and openly. And, blessed be God! I can do all the business, which I have in hand, without them. Honour or preferment I do not want, any more than a feather in my cap; and I trust, most of those who are educated at our school are, and will be, of the same mind. As to the knowledge of the tongues, and of arts and sciences, with whatever is termed academical learning, if those who have a tolerable capacity for them do not advance more at Kingswood in three years, than the generality of students at Oxford and Cambridge do in seven, I will bear the blame for ever.” He then meets the objection, that young men could not have at Kingswood the advantages they would have at the university, from professors, tutors, public exercises, and company. He maintains, that it would be no loss to the universities if all their professorships were abolished. Some of the tutors, he admits, were worthy of all honour, but many were utterly unqualified for the work they had undertaken. As to the public exercises, he himself had never “found them any other than useless interruptions of useful studies.” As to company, he writes: “It is most true, that the moment a young man sets his foot either in Oxford or Cambridge, he is surrounded with company of all kinds, except that which will do him good; with loungers and triflers of every sort; with men who no more concern themselves with learning than with religion. Company, therefore, is usually so far from being an advantage to those who enter at either university, that it is the grand nuisance, as well as disgrace, of both; the pit that swallows unwary youths by thousands. I bless God! we have no such _choice of company at Kingswood_; nor ever will, till my head is laid. There is no trifler, no lounger, no drone there; much less any drunkard, sabbath breaker, or common swearer. Whoever accounts this a disadvantage may find a remedy at any college in Oxford or Cambridge.”

FOOTNOTES:

[384] _Methodist Magazine_, 1781, p. 303.

[385] _Methodist Magazine_, 1781, p. 522.

[386] Ibid. p. 636.

[387] Ibid. 1782, p. 69.

[388] Original manuscript letter.

[389] _Methodist Magazine_, 1845, p. 8.

[390] _Methodist Magazine_, 1851, p. 556.

[391] Ibid, 1860, p. 379.

[392] Manuscript.

[393] _Methodist Magazine_, 1782, p. 331.

[394] Manuscript.

[395] Manuscript.

[396] Manuscript.

[397] Bradburn’s Memoirs, p. 47.

[398] Then at Colne, in the thirty-fourth year of his
itinerancy.

[399] Wesley’s Works, vol. xii., p. 138.

[400] “History of Methodism in Grantham.”

[401] Wesley’s Works, vol. xii., p. 475.

[402] Jackson’s Life of C. Wesley; and _Methodist
Magazine_, 1828, p. 719.

[403] _Methodist Magazine_, 1844, p. 288.

[404] Manuscript letter by Miss March.

[405] Wesley’s Works, vol. iv., p. 207.

[406] _Methodist Magazine_, 1807, p. 471; and Wesley’s
Works, vol. xiii., p. 36.

[407] _Methodist Magazine_, 1846, p. 452.

[408] Ibid. 1844, p. 562.

[409] Life of C. Wesley, vol. ii., p. 316.

[410] _Wesley Banner_, 1851.

[411] _Methodist Magazine_, 1829, p. 528.

[412] The following letter was written to Duncan Wright,
assistant in Yarm circuit, a few months later.

“LONDON, _November 24, 1781_.

“DEAR DUNCAN,--Surely you and I may speak freely
to each other; for we love one another. If George
Holder goes out, either you must keep his mother,
or she must go to the workhouse. You must not give
an exhortation to the bands, but encourage them
to speak. I would be much obliged to you if you
would (1) accept the key of the book room, and
immediately take the books into your own care; (2)
clip the wings of the local preachers, stewards,
and leaders, changing them as need requires; (3)
fix bands where they are wanting; (4) if James
Bogie is willing to remain single, let him travel;
(5) do not receive the blind man hastily, let him
be thoroughly tried first; (6) be of good courage,
and conquer everything. I am, dear Duncan, etc.,
JOHN WESLEY.”--(_Watchman_, Jan. 8, 1868.)

[413] _Methodist Magazine_, 1782, p. 153.

[414] Wesley’s Works, vol. xiii., p. 232.

[415] Life of Hey.

[416] _Methodist Magazine_, 1848, p. 1055.

[417] Ibid.

[418] Whitehead’s Life of Wesley, vol. ii., p. 400.

1782.
Age 79

As usual, Wesley spent the first two months of the new year in London. The most notable occurrence, during this period, was the institution of a tract society,--the first that was ever formed. The Religious Tract Society was originated in 1799; Wesley’s, seventeen years previous to this. We have before us an original document printed in 1783, entitled, “A Plan of the Society, instituted in January, 1782, to distribute Religious Tracts among the Poor.” The rules are three. “1. Every member must subscribe half-a-guinea, a guinea, or more, annually. 2. A proportionable quota of tracts shall be delivered yearly to each subscriber, according to his subscription, and, as nearly as possible, at prime cost, and carriage paid. 3. Every subscriber shall have a right to choose his own tracts, if he please; otherwise, he will receive a proportionable variety of the whole.” After this follows a list of thirty tracts already printed, all of them either written or published by Wesley. Then there is subjoined the following: “An Extract of the Original Proposals.”

“I cannot but earnestly recommend this to all those who desire
to see true scriptural Christianity spread throughout these
nations. Men wholly unawakened will not take pains to read the
Bible. They have no relish for it. But a small tract may engage
their attention for half-an-hour; and may, by the blessing of
God, prepare them for going forward.

“JOHN WESLEY.
“LONDON, _January 25, 1782_.”

Though Wesley’s tract society does not now exist, in the form in which it was instituted in 1782, it is a fact worth noting, that, in 1867, Wesley’s book room, in City Road, sold not fewer than one million five hundred and seventy thousand tracts, all printed and published by itself;[419] and that the number of its distinct and separate tract publications, in 1871, is not less than 1250.

We have said, the Methodist Tract Society was the first that was ever formed. It is true that, in 1699, “The Society for Promoting Christian Knowledge” was founded; and, in 1750, “The Society for Promoting Religious Knowledge among the Poor”; but, strictly speaking, neither of these was a tract society. In this respect, as in others, Wesley was a pioneer. As early as 1745, he speaks of “giving away some thousands of little tracts among the common people”; and long before 1782, had written, and published, besides a large number of separate and short sermons, at least scores of penny publications. And yet Mr. Jones, the corresponding secretary of the Religious Tract Society, in his jubilee volume of 700 pages, while professing to trace the origin of tract distribution, entirely omits the name of Wesley, who saw the value and the power of a tract more than fifty years before the Religious Tract Society had a name. Was this intentional? We trust not.

On Sunday, the 3rd of March, Wesley took coach for Bristol, where he spent the next fortnight. He then started off on his long northern journey. On his way, he called at Madeley, where “both Mr. and Mrs. Fletcher complained, that, after all the pains they had taken, they could not prevail on the people to join in society, no, nor even to meet in class.” What the vicar and his new wife (Miss Bosanquet) failed to do, Wesley accomplished. He preached two rousing sermons; and “then desired those, who were willing to join together for Christian fellowship, to call upon him and Mr. Fletcher after service. Ninety-four persons did so: about as many men as women.” Wesley adds: “We explained to them the nature of a Christian society, and they willingly joined therein.”

Wesley then proceeded to Congleton, where “the Calvinists were striving to make havoc of the flock”; and to Macclesfield, where he spent Good Friday and Easter Sunday. On the former day, he preached twice, in the Rev. David Simpson’s church; and, with his assistance, administered the sacrament to about thirteen hundred persons; on the latter day, he also preached twice in the same edifice; again administered to eight hundred communicants; and, in the evening, preached in the Methodist chapel, and held a lovefeast at which sixteen or eighteen persons professed to live in the enjoyment of the blessing of perfect love. “About forty,” says Hester Ann Rogers, in the unpublished portion of her diary, “made a noble confession.” Among these were herself, George Bradock, Joseph Roe, John Booby, T. Ridgway, Joseph Norberry, Billy Sharpley, S. Bradshaw, and John Goostry; the last of whom Wesley ordered to stand on the form, that the people might hear him. “Mr. Wesley,” continues Mrs. Rogers, “kept the lovefeast two hours, a thing which I never knew him do before; but his soul was filled with thankfulness, for so many witnesses of redeeming love and full salvation.”

It would be tedious to mention all the places Wesley visited. Suffice it to say, that, at Ashton under Lyne, he preached in the new chapel, which had the following inscription over the door: “Can any good come out of Nazareth? Come and see!” At Oldham, “a whole troop of boys and girls would not be contented till he shook each by the hand.” At St. Helen’s, he preached in the house of Joseph Harris, who had removed from Kingswood, “to take care of the copper works.” At Wigan, he “saw an uncommon sight,--the preaching house filled, yea, crowded.” At Epworth, there had been a marvellous revival. At Thorne, fifty had found peace with God within two months. At Edinburgh, he was the guest of Lady Maxwell, and visited her school of forty poor children, many of whom were without shoes; but not a girl, in rags, was without her ruffles. At Kelso, he fell, head foremost, down the stairs of Dr. Douglas’s house, but mercifully escaped without serious injury.[420] At York, he entered into his eightieth year, and wrote: “Blessed be God! my time is not labour and sorrow. I find no more pain or bodily infirmities than at five-and-twenty. This I still impute--(1) To the power of God, fitting me for what He calls me to. (2) To my still travelling four or five thousand miles a year. (3) To my sleeping, night or day, whenever I want it. (4) To my rising at a set hour. (5) To my constant preaching, particularly in the morning.”

Wesley reached London, after an absence of more than four months, on July 20. Here he held his conference. He writes: “Friday, August 2, we observed as a day of fasting and prayer for a blessing on the ensuing conference; and I believe God clothed His word with power in an uncommon manner throughout the week; so that, were it only on this account, the preachers who came from all parts found their labour was not in vain.”