LIFE OF REV. JOHN WESLEY. To a powerful feeling they offered but a slight resistance, and it became visible. To many people, then, as now, this would appear extravagant; but on what principle can the genuineness of the impression be questioned? Only if no subsequent fruit appeared. For if a true conversion followed, then, if there be truth in religion itself, the "finger of God" must be acknowledged. But take care what you do with respect to that His defence of himself on this point we may pro- "It pleased God," says Mr. Wesley, "by two or three ministers of the church of England, to call many sinners to repentance, who, in several parts, were undeniably turned from a course of sin to a course of holiness. We have hitherto seen Mr. Wesley and Mr. Whitefield laboring together in harmony, and uniting in a common design to promote the revival of scriptural Christianity through the land. But Mr. Wesley, about this time, being impressed with the strong tendency of the Calvinistic doctrines to produce Antinomianism, published a sermon against absolute predestination, at which Mr. Whitefield, The ministers of the places where this was done who sometime previously had embraced that notion, took offence. A controversy between them, embracing some other points, ensued, which issued in a ought to have received those ministers with open temporary estrangement; and they labored from arms; and to have taken those persons who had this time independently of each other; their socie-just begun to serve God, into their particular care; fall back into the snares of the devil. ties in London, Kingswood, and other places, being watching over them in tender love, lest they should kept quite separate. 66 "Instead of this, the greater part spoke of those A reconciliation however took place between Mr. Wesley and Mr. Whitefield in January, 1750, so ministers, as if the devil, not God, had sent them. that they preached in each other's chapels. The Some repelled them from the Lord's table; others following entry on this subject appears in his Jour-stirred up the people against them, representing nal:-"Friday, 19th. In the evening I read prayers at the chapel in West street, and Mr. Whitefield preached a plain, affectionate discourse. Sunday, 21. He read prayers, and I preached. Sunday, 28. I read prayers, and Mr. Whitefield preached. How wise is God, in giving different talents to different preachers! So by the blessing of God, one more stumbling block is removed.” The following extract from Mr. Whitefield's will is a pleasing instance of generous, truly Christian feeling:-"I leave a mourning ring to my honored and dear friends, and disinterested fellow-laborers, the Rev. Messrs. John and Charles Wesley, in token of my indissoluble union with them in heart and Christian affection, notwithstanding our difference in judgment about some particular points of doctrine."* Mr. Wesley, at Mr. Whitefield's own desire, preached his funeral sermon at the Tabernacle, Moorfields. them even in their public discourses, as fellows not "The event was, that some were wearied out, and so turned back to the vomit again: and then these good pastors gloried over them, and endeavored to shake others by their example. "When the ministers, by whom God had helped them before, came again to those places, great part gun again; but the relapsers were often so hardened of their work was to begin again, if it could be be"What could they do in a case of so extreme nein sin, that no impression could be made upon them. "No clergyman would assist at all. The expecessity, where so many souls lay at stake? dient that remained was, to find some one among themselves who was upright of heart, and of sound judgment in the things of God; and to desire him to meet the rest as often as he could, in order to confirm them, as he was able, in the ways of God, either by reading to them, or by prayer, or by exhortation." Several preachers were now employed by Mr. Wesley to assist in the growing work, which already had swelled beyond even his and his brother's active powers suitably to supply with the ministration of the word of God. Mr. Charles Wesley had discouraged this from the beginning, and even he himself hesitated; but, with John, the promotion of religion was the first concern, and church order the second, although inferior in consideration to that only. With Charles these views were often reversThis statement may indeed be considered as afed. Mr. Wesley, in the year 1741, had to caution his brother against joining the Moravians, after the example of Mr. Gambold, to which he was at that fording the key to all that which, with respect to time inclined; and adds, "I am not clear, that bro- church order, may be called irregularity in Mr. ther Maxfield should not expound at Grey-hound Wesley's future proceedings. God had given him Lane; nor can I as yet do without him. Our cler-large fruits of his ministry in various places; when gymen have increased full as much as the preachMr. Maxfield's preaching had the strong sanction of the countess of Huntingdon ; but so little of design, with reference to the forming of a sect, had Mr. Wesley, in the employment of Mr. Maxfield, that, in his own absence from London, he had only authorized him to pray with the society, and to advise them as might be needful; and upon his beginning to preach, he hastened back to silence him. On this his mother addressed him, "John, you know what my sentiments have been. You cannot suspect me of favoring readily any thing of this kind. ers." * Journal. he was absent from them, the people were "as sheep having no shepherd," or were rather persecuted by their natural pastors, the clergy; he was reduced, therefore, to the necessity of leaving them without religious care, or of providing it for them. He wisely chose the latter; but, true to his own principles, and even prejudices, he carried this no farther than the necessity of the case: the hours of service were in no instance to interfere with those of the establishment, and at the parish church the members were exhorted to communicate. Thus a church, and with this anomaly, that as to all its inreligious society was raised up within the national terior arrangements, as a society, it was independ ent of its ecclesiastical authority. The irregularity | service in church hours, in the chapels in London was, in principle, as great when the first step was taken as at any future time. It was a form of practical and partial separation, though not of theoretical dissent; but it arose out of a moral necessity, and existed for some years in such a state, that, had the clergy been disposed to co-operate in this evident revival and spread of true religion, and had the heads of the church been willing to sanction itinerant labors among its ministers, and private religious meetings among the serious part of the people for mutual edification, the great body of Methodists might have been retained in communion with the church of England and some other places, and administered the Lord's supper to numerous communicants; a measure, which, like other inconsistencies of a similar kind, grew out of a sense of duty, warring with, and restrained by, strong prepossessions, and the very sincere but very unfounded hope just mentioned, that a more friendly spirit would be awakened among the clergy, and that all the sheep gathered out of the wilderness would at length be kindly welcomed into the national fold. As ecclesiastical irregularities, these measures stood, however, precisely on the same principle as those subsequent changes which have rendered the body of Methodists still more distinct and separate; a subject to which reference will again be made. The warmest advocates of church Methodism among ourselves were never consistent churchmen; and the church writers, who have set up the example of Mr. Wesley against his more modern followers, have been wholly ignorant or unmindful of his history. Dr. Southey, and others who have fancied a plan of separation in Mr. Wesley's mind from the begin ning, though followed cautiously and with policy "step by step," have shown a better acquaintance with the facts of the progress of Methodism; though they have been most unjust to the pure and unde step," it is true, but only as Providence by an ar rangement of circumstances seemed to lead the way; and would make no change but as a necessity arising from conscientious views of the prosperity of a spiritual work, appeared to dictate. Had he looked forward to the forming of a distinct sect, as an honor, he would have attempted to enjoy it in its fulness during his life, and had he been so skilful a designer as some have represented him, he would not have left a large body unprovided for, in many respects essential to its prosperity and permanence, at his death. He left his work unfinished, and he knew that he should leave it in that state; but he threw the final results, in the spirit of a strong faith, upon the care of Him whose hand he had seen in it from the beginning. On this matter, which was often brought before the leading and influential clergy, they made their own election. They refused to co-operate; they doubtless thought that they acted right; and, excepting the obloquy and persecution with which they followed an innocent and pious people, they perhaps did so; for a great innovation would have been made upon the discipline of the church, for which, at that time at least, it was little prepared. But the clergy, having made their election, have no right, as some of them continue to do, to censure either the founders of Methodism or their people for making more ample provision for their spiritual wants. It was imperative upon the former to pro-signing mind of its founder; who walked “step by vide that pastoral care for the souls brought to God by their labors, which the church could not or would not afford; and the people had a Christian liberty to follow that course which they seriously believed most conducive to their own edification, as well as a liberty by the very laws of their country. The violent clerical writers against Methodism have usually forgotten, that no man in England is bound to the national church by any thing but moral influence; and that from every other tie he is set free by the laws which recognise and project religious liberty. Mr. Wesley resisted all attempts at formal separation, still hoping that a more friendly spirit would spring up among the clergy; and he ven pressed hard upon the consciences of his people to effect their uniforma and constant attendance at their parish churches, and at the sacrament; but he could not long and generally succeed. Where the clergyman of a parish was moral or pions there was no difficulty; but cases of conscience were continually arising among his societies, as to the lawfulness of attending the ministry of the irreligious and profane clergymen, who were then and long afterward found throughout the land; and as to hearing, and training up children to hear, false and misleading doctrines, Pelagian, Antinomian, or such as were directed in some form against the religion of the heart as taught in the Scriptures, and in the services of the national church. These cases exceedingly perplexed Mr. Wesley; and though he relaxed his strictness in some instances, yet as he did not sufficiently yield to meet the whole case, and perhaps could not do it without adopting such an ecclesiastical organization of his societies as would have contradicted the principles to which, as to their relation to the church, he had, perhaps, overhastily and peremptorily committed himself; the effect was, that long before his death, the attendance of the Methodists at such parish churches as had not pious ministers was exceedingly scanty; and as they were not permitted public worship among themselves in the hours of church service, a great part of the Sabbath was lost to them, except as they employed it in family and private exercises. So also as to the Lord's supper; as it was not then administered by their own preachers, it fell into great and painful neglect. To meet the case in part, the two brothers, and a few clergymen who joined them, had public | CHAPTER VII. We have now to follow these apostolic men into still more extended fields of labor, and to contests more formidable. They had sustained many attacks from the press; and some frowns from the authorities of the church. By mobs they had occasionally been insulted both in England and Wales. But in London, some riotous proceedings of a somewhat violent character, now occurred at their places of worship. With respect to these, the following anecdote is curious, as it shows that Mr. Wesley's zeal was regarded with favor in a high quarter: "On the last day of 1742, Sir John Ganson called upon Mr. Wesley, and said, 'Sir, you have no need to suffer these riotous mobs to molest you, as s they have done long. I and all the other Middlesex magistrates have orders from above to do you justice whenever you apply to us. Two or three weeks after, they did apply. Justice was done, though not with rigor; and from that time the Methodists had peace in London."* In the discipline of Methodism, the division of the society into classes is an important branch. Each class is placed under a person of experience and piety, who meets the others once a-week, for prayers, and inquiry into the religious state of each, in order to administer exhortation and counsel. The origin of these classes was, however, purely accidental. The chapel at Bristol was in debt; * Whitehead's Life. and it was agreed that each member of the society | should contribute one penny a-week to reduce the burden. The Bristol society was therefore divided into classes; and for convenience, one person was appointed to collect the weekly subscriptions from each class, and to pay the amount to the stewards. The advantage of this system, when turned to a higher purpose, at once struck the methodical and practical mind of Mr. Wesley: he therefore invited several earnest and sensible men" to meet him; and the society in London was divided into classes like that of Bristol, and placed under the spiritual care of these tried and experienced persons. At first they visited each person, at his own residence, once a-week; but the preferable mode of bringing each class together weekly was at length adopted. These meetings were not, as some have supposed, inquisitorial; but their business is confined to statements of religious experience, and the administration of friendly and pious counsel. Mutual acquaintance with each other is thus formed; the leader is the friend and adviser of all; and among the members, by their praying so often with and for each other, the true "fellowship of saints" is promoted. Opportunities are also thus afforded for ascertaining the wants of the poorer members, and obtaining relief for them; and for visiting the sick; the duty of a leader being to see his members once in the week, either at the meeting, or, if absent from that, at home. Upon this institution Mr. Wesley remarks, "Upon reflection, I could not but observe, this is the very thing which was from the beginning of Christianity. In the earliest times, those whom God had sent forth preached the gospel to every creature.' The body of hearers were mostly either Jews or heathens. But as soon as any of these were so convinced of the truth as to forsake sin, and seek the gospel of salvation, they immediately joined them together, took an account of their names, advised them to watch over each other, and met these karnxevo, catechumens, as they were then called, apart from the great congregation, that they might instruct, rebuke, exhort, and pray with them, and for them, according to their several necessities."* A current charge against Mr. Wesley, about this time, was, that he was a papist; and from the frequent references to it in his journal, although it was treated by him with characteristic sprightliness, it appears to have been the occasion of much popular odium, arising from the fears entertained by the nation of the movements of the Pretender. In his Journal, March, 1741, he says, "Calling on a person near Grosvenor Square, I found there was but too much reason here for crying out of the increase of popery; many converts to it being continually made by the gentleman who preaches in Swallow-street three days in every week. Now, why do not the champions, who are continually crying out, popery, popery,' in Moorfields, come hither, that they may not always be fighting as one that beateth the air? Plainly because they have no mind to fight at all, but to show their valor without an opponent. And they well know, they may defy popery at the Foundry without any danger of contradiction." And some time afterward, he remained in London, from whence all papists had been ordered by proclamation to depart, a week longer than he intended, that he might not seem to plead guilty to the charge. The notion that the Methodists were papists was also, in those times, the occasion of their being persecuted in several places in the country. Mr. Wesley now extended his labors northward. He first accepted an invitation into Leicestershire, and has the following amusing anecdote in his • Journal. | Journal: "I stopped a little at Newport-Pagnell, and then rode on till I overtook a serious man, with whom I immediately fell into conversation. He presently gave me to know what his opinions were; therefore I said nothing to contradict them. But that did not content him; he was quite uneasy to know whether I held the doctrine of the decrees as he did. But I told him over and over, we had better keep to practical things, lest we should be angry at one another; and so we did for two miles, till he caught me unawares, and dragged me into the dispute before I knew where I was. He then grew warmer and warmer;-told me I was rotten at heart, and supposed I was one of John Wesley's followers. I told him, 'No! I am John Wesley himself!' Upon which he appeared, Improvisum aspris veluti qui sentibus anguem as one who had unawares trodden on a snake,' and On walking through the town, after he had taken some refreshment, he observes, "I was surprised; so much drunkenness, cursing and swearing, even from the mouths of little children, do I never remember to have seen and heard before in so short a time." Sunday, May 30th, at seven in the morning he walked down to Sandgate, the poorest and most contemptible part of the town, and standing at the end of the street with John Taylor, began to sing the hundredth psalm "Three or four people," says he "came out to see what was the matter, who soon increased to four or five hundred. I suppose there might be twelve or fifteen hundred before I had done preaching, to whom I applied these solemn words, 'He was wounded for our transgressions, he was bruised for our iniquities; the chastisement of our peace was upon him, and by his stripes we are healed.' In returning southward, he preached in various parts of Yorkshire; and visiting Epworth, where a smaH society of Methodists had been collected, and finding the use of the church denied him, he stood upon his father's tomb, and preached to a numerous congregation, who, as well as himself, appear to have been deeply impressed with the circumstance of the son speaking to them, as from the ashes of his father, on those solemn subjects on which that venerable parish priest had faithfully addressed them for so many years. This was Sunday, June 6th, 1742, and on the Wednesday following, he humorously relates, "I rode over to a neighboring town, to wait upon a justice of peace, a man of candor and understanding; before whom, Iwas informed, their angry neighbors had carried a whole wagon load of these new heretics. But when he asked what they had done, there was a deep silence; for that was a point their conductors had forgot. At length one said, 'Why, they pretend to be better than other people; and, besides, they pray from morning till night.-Mr. Sasked, 'But have they done nothing besides?' 'Yes, Sir,' said an old man, ‘An't please your worship, they have convarted my wife. Till she went among them, she had such a tongue; and now she is as quiet as a lamb.' 'Carry them back, carry them back,' replied the justice, and let them convert all the scolds in the town.'"* On the Sunday following he also preached at Epworth, and remarks, "At six I preached for the last time in Epworth churchyard (being to leave town the next morning) to a vast multitude gathered together from all parts, on the beginning of our Lord's sermon on the mount.. I continued among them for near three hours; and yet we scarce knew how to part. O let none think his labor of love is lost, because the fruit does not immediately appear. Near forty years did my father labor here; but he saw little fruit of all his labor. I took some pains among this people too; and my strength also seemed to be spent in vain. But now the fruit appeared. There were scarce any in the town, on whom either my father or I had taken any pains formerly, but the seed sown so long since now sprung up, bringing forth repentance and remission of sins."+ The following remarks on a sermon he heard at Painswick, occur in his Journal about this time, and deserve notice: "I went to church at ten, and heard a remarkable discourse, asserting, that we are justified by faith alone; but that this faith, which is the previous condition of justification, is the complex of all Christian virtues, including all holiness and good works in the very idea of it.' "Alas! How little is the difference between asserting, either, 1. That we are justified by works, which is popery bare-faced; (and indeed so gross that the sober papists, those of the council of Trent in particular, are ashamed of it ;) or, 2. That we are justified by faith and works, which is popery refined or veiled: (but with so thin a veil that every attentive observer must discern it is the same still;) or, 3. That we are justified by faith alone, but by such a faith as includes all good works. What a poor shift is this-I will not say we are justified by works, nor yet by faith and works, because I have subscribed articles and homilies which maintain just the contrary. No; I say we are justified by faith alone. But then by faith I mean works!" After visiting Bristol, he was recalled to London to attend the last moments of his mother:-" Friday, July 30th, about three in the afternoon, I went to my mother, and found her change was near. I sat down on the bed-side. She was in her last conflict, unable to speak, but, I believe, quite sensible. Her look was calm and serene, and her eyes fixed up ward, while we commended her soul to God. From three to four, the silver cord was loosening, and the wheel breaking at the cistern; and then, without any struggle, or sigh, or groan, the soul was set at liberty. We stood round the bed, and fulfilled her last request, uttered a little before she lost her speech, Children, as soon as I am released, sing a psalm of praise to God.'"* So decided a witness was this venerable and intellectual woman of the assurance of faith; a doctrine she had learned from her sons more clearly to understand. To their sound views, on this scriptural and important subject, the latter years of her life and her death, gave a testimony which to them must have been, in the highest degree, delightful and encouraging. The following beautiful epitaph, written by her son Charles, was inscribed on her tombstone in Bunhill Fields: "In sure and steadfast hope to rise, The Father then reveal'd his Son, The labors of Mr. Charles Wesley had been very extended and arduous during the early part of the year 1743, and, by the divine blessing, eminently successful. From the west of England he proceeded to the colliers of Staffordshire, who had before been visited, and found that the society at Wednesbury had increased to more than three hundred, of whose religious state he speaks, in his Journal, with strong feelings of joy. At Walsall, he preached on the market-house steps: "The street was full of fierce Ephesian beasts, (the principal man setting them on,) who roared and shouted, and threw stones incessantly. At the conclusion a stream of ruffians was suffered to beat me down from the steps: I rose, and having given the blessing, was beat down again; and so a third time. When we had returned thanks to the God of our salvation, I then from the steps bid them depart in peace, and walked through the hickest of the rioters. They reviled us, but had no commission to touch a hair of our head." He then proceeded to Birmingham, Nottingham, and then to Sheffield. Here the infant society was as a "flock among wolves;" the minister having so stirred up the people, that they were ready to tear the Methodists in pieces. At six o'clock, I went to the society house, next door to our brother Bennet's. Hell from beneath was moved to oppose us. As soon as I was in the desk, with David Taylor, the floods began to lift up their voice. An officer in the army contradicted and blasphemed. I took no notice of him, but sang on. The stones flew thick, striking the desk and the people. To save them, and the house from being pulled down, I gave out, that I should preach in the street, and look them in the face. The whole army of the aliens followed me. The captain laid hold on me, and began rioting; I gave him for answer, "A Word in Season, or Advice to a Soldier." I then prayed particularly for his majesty King George, and "preached the gospel with much contention." The stones often struck me in the face. I prayed for sinners, as servants of their master, the devil; upon which the cap * Journal. |