1780—1790, Westey had often prayed, "Lord, let me not live to be useless!" "Teisure and I," he was accustomed to say, "have taken leave of each other. If my health will permit, I propose to be busy as long as I live." God granted him the desire of his heart, and, thanks to an excellent constitution, he was enabled to pursue his apostolic labours to the close of a protracted life. At eighty-one, he writes,
" T am as strong at eighty-one as I was at twenty-one ; but abundantly more healthy, being a 'stranger to the headache, toothache, and other bodily disorders which attended mein my youth. We can only say, 'The Lord reigneth !'
While we live, let us live to Him." A year later occurs in his journal the following astonishing note :—"By the good providence of God, I finished the eighty-second year of myage. Is anything too hard for God? It is now | eleven years since I have felt any such thing as weariness: | many times I speak till my voice fails, and I can speak | no longér ; frequently I walk till my strength fails, and I | can walk no farther; yet even then I feel no sensation of | weariness, but am perfectly easy from head to foot. I) dare not impute this to natural. causes: it is the will of God."
Wesley's mode of life was eminently favourable to bodily vigour. He rose regularly at four in the morning, and preached as regularly at five: he retired early to rest, and slept soundly, not having lost a night's rest for fifty years.
Much was due, as he acknowledged, to the regularity of 202 Last Years> his habits, and still more to the serenity of spirit which shielded him from oppressive cares by enabling him to see in all things the hand of God.
While his physical powers seemed exempt from the decrepitude which is the ordinary lot of old age, his intellect retained in equal measure its marvellous lucidity.
"' Fis associates," says one of his biographers, "could not perceive in him any signs of intellectual decay, nor can the critic detect any in his writings. Without the usual return of the mental weakness of childhood, there is apparent some return of its pure and simple freshness and vivacity.
Increased sunshine seems to illuminate his daily life ; he records beautiful impressions of nature and books more frequently : he compares and criticises Ariosto and Tasso ; he indulges occasionally in dramatic reading and criticism ; he discusses with zest the question of Ossian's poetry, then rife in literary circles ; he notes, in brief but picturesque passages, the scenery of his out-door preaching, and the landscapes of his travels, and visits oftener, and describes more fully than ever, the gardens of the nobility. ' Elegant' buildings, (a phrase often applied by him with pleasure to new Methodist chapels,) and fine music and grand old ruins, excite his admiration....He is no Puritan iconoclast.
He is refreshed by the bursting forth of the spring in the north, and by the return of the singing-birds. ' How gladly would I repose awhile here!' he writes of a locality with a pleasant garden and shady walk around the neighbouring meadows, 'but repose is not for me in this world !"* So fine an old man," says Alexander Knox,
"T never saw. The happiness of his mind beamed forth in his countenance; every look showed how fully he enjoyed 'the gay remembrance of a life well spent!'
Wherever he went, he diffused a portion of his own * Stevens, History of Methodism, vol. ii., pp. 197, 198.
Appearance in Old Age. 203 felicity. While the grave and serious were charmed with his wisdom, his sportive sallies of innocent mirth delighted even the young and thoughtless: and both saw in his uninterrupted cheerfulness the excellence of true religion. In | him even old age appeared delightful, like an evening without a cloud, and it was impossible to observe him without wishing fervently, 'May my latter end be like his!' "
It was impossible to gaze upon the countenance of this aged ambassador of Christ without feelings of respect, and even of reverence. Though short in stature, his physiognomy indicated profound seriousness, bordéring indeed on austerity. His bright, piercing eyes lit up a finelychiselled and expressive face with a peculiar glow: his large and lofty forehead indicated the man of intellect, while his firmly-knit lips bespoke the man of energy and decision. The whole countenance, set off by long flowing locks of snow-white hair reaching to the shoulders, had a singularly winning effect on all beholders. Internal peace irradiated his features with a sweet, expressive smile. As this venerable man walked the streets of the metropolis, with the quick step and earnest bearing which never forsook him, and as if still intent on buying up every moment of time, the passers-by stopped spontaneously and offered salutations of profound respect ; and in doing so they did homage to the moral grandeur of his well-spent life.
But it was in the pulpit more especially that this venerable old man produced the deepest impression : it was there that the majesty of his character was the most strikingly displayed. A portrait has come down to us, full of expression, sketched from one of the side-pews in the Foundery
Chapel by a talented artist, who was a member of the congregation. The preacher is there pictured to the life, as occupying the sacred desk, and in the very attitude of preaching. The head is bent forward, and the countenance
204 Last Years. illuminated with the glow of an almost mystic devotion : the prevailing expression is that of an unspeakable tenderness, which is evidently finding ventin fervid appeals, delivered with a voice, less melodious perhaps than of old, but still capable of giving forth powerful and pathetic tones. The flight of years has lined his countenance ; but this has lost neither the fire of youth nor the force of maturity ; and the mingled expression answers well to the complex character of his mind. One might call it a combination of Moses and St. John. In fact, in his preaching he did combine these two almost contradictory types, the severity of the Jewish lawgiver and the mildness of the beloved disciple.
His eloquence, which for more than half a century had held such unbounded sway over his audiences, was Christian eloquence of the most genuine kind, such as is replenished, not from the turbid streams of a frivolous rhetoric, but at the living fountains of eternal truth.
In order to form a just idea of the influence wielded by Wesley over the English nation, we must follow him on his missionary tours. All the counties of England heard from this octogenarian the word of eternal life. He still preached twice and three times a day, while four or five hours' travel did not daunt his spirit in the least degree.
Wherever he went, he was greeted with tokens of the most profound respect, and his utterances still excited the enthusiasm of the people. It appeared as if they strove to efface the memory of former trials by their manifestations of sympathy and respect. It will be sufficient to cast a rapid glance at Wesley's course through the latter period of his ministry.
At Grimsby, he preached in the churchyard, where the entire population assembled to hear him. At Witney, he took advantage of the fears excited by a terrible storm, and preached to an immense multitude on the great scenes of death and judgment, after which thirty-four persons
Continued Journeys. 205 came to him and sought admission into the Society. At Epworth, he preached to a larger congregation than ever before: it was with deep emotion that he visited the churchyard, where he had preached on his father's tombstone, and, while musing on the gaps: which death had made in the ranks of his old companions, he exclaimed, "It is very true that ' one generation passeth away, and another generation cometh up :' the earth loses its inhabitants as a tree sheds its leaves." At Kingswood, he was delighted to be among the colliers who had been civilized by his means, and to preach to them under the shade of the double row of trees which he had planted with his own hand forty years before ;and his word seemed to gain energy from the reminiscences of the past. At Burslem, he had announced that he would preach at five in the morning, his favourite hour; but the impatience of the people was so great, that they assembled long before the time appointed, and, shortly after four, a band of musicians came to escort him to the chapel to the sound of music and singing. At Bingley, one of his assistants had to preach to one part of the congregation while he preached to another, as his voice could not reach them all. At Newark, the civic authorities requested that he would do them the honour to preach before them. At Plymouth, he had to be borne above the heads of the crowd to the pulpit, "and after a solemn parting, we took coach," he says, "at six, leaving such a flame behind us as was never kindled before.
God grant it may never be put out!" At Bolton, he administered the Lord's Supper, with the help of several ministers, to twelve or thirteen hundred communicants.
At Chester, he had the largest congregation that he had ever seen there. Of Castle-Carey he said, " How are the times changed! The first of our preachers that came hither, the zealous mob threw into the horse-pond: now high and low earnestly listen to the word that is able
206 Last Years. to save.their souls." At Gloucester also, he writes, ' The scandal of the Cross (such is the will of God) is ceased.
High and low, rich and poor, flock together, and seem to devour the word. I preached on building upon a rock, and spoke with all plainness. Many, I believe, were cut to the heart ; for it was a day of the Lord's power."
Such expressions constantly fell from Wesley's pen, and every page of his journals prove that his preaching produced the same effect in his old age as when he was yet in his prime. It still smote upon the consciences, and frequently, as at Coleford, "the flame broke out. Many cried aloud, many sunk to the ground, many trembled exceedingly ; but all seemed to be quite athirst for God, and penetrated by the presence of His power." The sobs of penitents, and the joyous exclamations of the saved, were now the only interruptions to Wesley's preaching, and his open-air services were attended by no disorder, save what might be occasioned by the extreme enthusiasm of the people.
Wesley's progress through Cornwall was a genuine ovation : in every town the whole population turned out to hear him. At Truro, notwithstanding an extraordinary storm, a large congregation assembled, and all were so profoundly affected under his sermon as to appear fully determined to save their souls. At Redruth, thousands upon thousands flocked together from all parts, and not only filled the streets but all the windows, while some climbed up to the roofs of the houses that they might see him and hear him. At Falmouth, where forty years before he had narrowly escaped death at the hands of the mob, he made his entry into the town in the midst of an enormous concourse of people. " High and low lined the street, from one end of the town to the other, out of stark love and kindness, gaping and staring as if the King were going by." Throughout the country, the chapels were too
Cornnall and Ireland. 207 small to contain the people, and he generally had to. preach in the public places, formerly the arena of his conflicts with the mob.
Similar scenes took place in Ireland, where he everywhere received an enthusiastic welcome. As he was approaching Cork he was met by a cortege of thirty men on horseback, who came to conduct him into the city.
His arrival created a profound sensation, and his preaching was attended by great success. The mayor invited him to his own house, and showed him "the lions" of the city : a Catholic priest, called Father O'Leary, who had once waged war with him in the newspapers, dined with him, and manifested the greatest respect. At Aughalan, he found such a congregation as he had not seen in the kingdom: tears of joy and cries were heard on every side, only so far suppressed as not to drown his voice. The same effects were produced at Enniskillen, "formerly a den of lions," but where "the lions had become lambs ;" and numerous conversions rewarded his labours there.
Even among the mountains, he was astonished to see multitudes of people flock to his preaching. 'One would wonder whence all the people came," he says; " they seemed to spring out of the earth." In Ireland, as in England,.the work was in full prosperity : for some years it had been taking rapid strides. The Dublin Society was still one of the most flourishing in the three kingdoms, and in 1787 Wesley spoke of it as second in importance to none but that of the metropolis itself.
This well-earned popularity Wesley availed himself of solely to promote the honour of his Master. 'Fortunate would the artist have been who could have followed him, and preserved for his numerous people representations of the touching or grand scenes of these his last years,—his preaching in the Gwennap amphitheatre to audiences such as Whitefield probably never saw ; in Redruth-street, with 208 Last Years. the wondering hosts hanging on the windows and roofs, as well as crowding the neighbouring streets ; his address in Newgate to forty-seven men who were under sentence of death, 'the clink of whose chains was very awful ;' but most of whom sobbed with broken hearts while he proclaimed that there is joy in heaven over one sinner that repenteth; or the night scene near Newcastle-underLyme, when the silvered locks of the untiring apostle gleamed in the clear moonlight as he stood, 'in the piercing cold,' preaching under the village trees to a multitude four times as large as could have got into the chapel."*
During the last years of his life, Wesley was more than ever occupied in consolidating the Societies, and preparing them for the inevitable moment of his separation from them. The organization resulting from these endeavours will be described in another chapter. It was impossible, however, that such arrangements should be made without giving rise to some difficulties, and to these were added others of a local kind, such as were to be expected in so extensive an association as that which he had founded.
At Bath, one preacher openly revolted against his authority, and refused to recognize the rights of a colleague who had been associated with him, and thus occasioned a breach in the Society. At Birstal and Dewsbury, similar schisms were produced by unruly spirits who wished to throw off all discipline. To heal such breaches as these was at any time a difficult and delicate task, but especially so in prospect of the crisis which was now impending: the spirit of insubordination, once let loose, might, on the removal of the living bond which united the Societies, have led to their utter dissolution. It was painful also to Wesley's mind to be occupied in such work as this at an * Stevens, vol. ii., p. 244, Love of Children. 209 age which should have been sacred to repose and peace.
But his sense of duty was too strong for him to consult his own convenience or pleasure; and he well knew how to apply the necessary remedies to the evils which prevailed in certain Societies, with the mingled firmness and moderation which constitute the essence of all good government.
The very presence of the aged Pastor was often enough to allay the bitterest strife: the affability of his disposition won over the most determined opponents: the serenity of his spirit was contagious.
One of the most striking features in Wesley's character was his love of children. At an early period he had devoted himself to their spiritual interests, which hitherto had been very generally neglected. He exhorted his preachers to watch over them with great care, and always inquired how they had discharged this portion of their duty. These labours were followed by the best results, and many children were converted to God and joined to the Society. The school founded at Kingswood was several times visited by remarkable revivals, and became a veritable "school of the prophets." No recreation was so delightful to the great missionary as a few days' sojourn among his young pupils: he seemed to live his life over again and to grow young in their company.
He loved to superintend their studies and to encourage their efforts : he prepared special editions of the classics for their use, and compiled grammars and other works suitable for youth. His presence and influence seemed to fascinate their minds. At Luton, most remarkable effects were produced by his visit to a school where discipline was sadly wanting. At Weardale, he admitted thirty children as members of the Society. In one place, a company of 'children came up to him after preaching, and he knelt down and prayed for them with the greatest fervour. rid 210 | Last Years.
At another, he found the street full of children, who accompanied him to the house of God, and, when the service was over, would not leave till he had shaken hands with them all. These incidents show that children felt and reciprocated his affection.
The establishment of Sunday Schools met, from the first, with Wesley's warm approbation. As soon as Robert Raikes issued his pamphlet on the subject, in 1783, Wesley reprinted it in the " Arminian Magazine." In his journal of the year 1784 he speaks of them in terms almost prophetic: "I find these schools springing up wherever I go: perhaps God may have a deeper end therein than men are aware of. Who knows but some of these schools may become nurseries for Christians?" In 1787, he wrote to one of the preachers, congratulating him on the establishment of a school, and adding, "These schools appear to*be one great means which God will make use of to revive religion in the nation." The year before his death he writes: 'This is one of the best institutions which have been seen in Europe for some centuries."
Wesley's pastoral activity was not confined to personal intercourse with his Societies, but included a vast amount of epistolary correspondence. From all quarters letters were addressed to him, requesting counsel and advice ; and he regarded it as a duty to reply to them. A large number of his letters have been preserved, and they show the energy he threw into his work and 'the attention he paid to its smallest details. When we add to this pastoral correspondence that which he was constantly carrying on with the majority of his preachers, as the necessities of the work required, we shall be struck with amazement at the immense responsibilities that weighed upon this valiant octogenarian. His last journeys were particularly affecting.
Among his older Societies in England," says the historian already quoted, "his visits are attended with unprecedented
Visits to Holland. ' 214 success and affecting interest. The age of the venerable man saddens the people more than himself. Toward the close of this decade there are solemn leave-takings as he passes along his routes. At each visit they expect to see his face no more ; and at every place, after giving to his
Societies what he wished them to receive as his last advice— to love as brethren, to fear God, and honour the king— he uniformly gives out and sings with them the following lines :— 'O that without a lingering groan I may the welcome word receive ; My body with my charge lay down, And cease at once to work and live !'
... The Methodists flock from place to place to hear him, for they know the privilege must soon cease. Companies go out to meet him, and conduct him into the towns. His preachers, who are now numerous in most parts of the land, gather in his assemblies, refreshing themselves by his ministrations, and by their mutual greetings : he is to them as Elijah to the 'sons of the prophets,' a man who had uttered wondrous words and wrought miracles in Israel, and the day of whose ascension in the chariot of fire is at hand."* Wesley's missionary labours during this last decade were not limited to Great Britain itself. In response to a pressing invitation, he paid two visits to Holland, where his reputation had long been widely spread, and where many Christians desired to see him. He preached in English at the Hague, Utrecht, Amsterdam, and Rotterdam, conyersed in Latin with many ministers and professors, whose spirit seemed to him to be excellent; and was received with profound respect by the best families in the land, whose solid piety was a source of great delight to his mind. He returned full of the praises of Holland and the * Stevens, vol. ii, pp. 243, 244. p 2 212 ~ Last Years.
Dutch. ' We always looked upon the Dutch as a heavy, dull, stoical people ; but truly, most—nay, I may say, all— with whom we conversed familiarly were as tender-hearted and as earnestly affectionate as the Irish themselves."
A little later, he visited the Channel Islands also.
Methodism had been imported into these islands, not direct from England, but from Newfoundland, where two Jersey merchants had been converted under a Methodist preacher. On returning to their native country in 1774, they laboured to promote the salvation of their neighbours ; and, their efforts being crowned with success, they wrote to Wesley to request his help. He sent to their assistance, in 1784, Robert Carr Brackenbury, a wealthy man and a talented preacher, who was able to speak French. The increasing success of the work induced Wesley to visit the Islands himself in 1787. After a dangerous passage he disembarked, and immediately set to work, preaching and visiting incessantly. At Guernsey, he was entertained by the De Jersey family, whose house, called Mon Plaisir, was the home of the preachers, and who shortly after gave to the French work one of its missionary pioneers. At Jersey, he enjoyed a most cordial reception, was entertained by the most distinguished families, and preached to eager multitudes the Word of Truth. In the country parishes, where English was not understood, Wesley availed himself of the services of Brackenbury as an interpreter.
The state of the work in the Islands gratified him exceedingly. He met with many Christians whose devotion was not surpassed by that of any in England. He mentions particularly Jane Bisson, of Jersey, a young lady of nineteen, as a person of extraordinary piety. ' She seems," he says, "to be wholly devoted to God, and to have constant communion with Him. She has a clear and strong understanding, and I cannot perceive the least tincture of enthusiasm. Iam afraid she will not live long
The Channel Islands. 213
Tam amazed at the grace of God which isin her. I think she is far beyond Madame Guyon in deep communion with God ; and I doubt whether I have found her fellow in England. Precious as my time is, it would have been worth my while to come to Jersey, had it been only to see this prodigy of grace." He was so struck with her piety, that he desired to correspond with her; and the thirteen letters addressed to her, the last of which is dated but a few months before his death, show the paternal care with which he fostered the best interests of those who shared his pastoral oversight.
The Societies in the Islands had sprung up spontaneously and without foreign assistance: they were also becoming well organized, being already provided with a body of preachers who could address the people in their own tongue.
At the time of Wesley's visit, a young man, named John De Queteville, originally from Jersey, had already spent one year in the work of the ministry, and for more than half-acentury he continued to beidentified therewith. Inview of such rapid progress, Wesley was fully persuaded that the Societies possessed an unconquerable vitality, and that a great future was reserved for them. He perceived clearly the important part they might play in the evangelization of the neighbouring country. Standing one day within sight of the coast, and speaking of the impossibility of his ever undertaking the conquest of that great country, the aged missionary pointed to the dusky cliffs that skirted the horizon, and expressed his conviction that the Channel
Isles were destined to take part in the work of the conversion of France. Three years later this prediction began to be verified,* and, down to the present day the * Tn 1790, a few Methodists from Guernsey visited Caen and the neighbourhood. Shortly after, M. Maby established himself there as a regular preacher, and continued his labours in Normandy for several years, with much success.
But it was not till the close of the great European struggle in 1815 214 Last Years.
Islands have faithfully striven to realize Wesley's expectations, having furnished at least thirty labourers to the work of the Gospel in France.
Such was Wesley's activity, that all England was too narrow a field for it : it sought yet widerexpansion. He had said, 'The world is my parish ;" and before he died he saw the object of his vast Christian ambition beginning to be realized : where he could not go himself he went in the person of his auxiliaries. It was during this period, in fact, that Methodism began to take deep root in the New
World, and to prove its perfect adaptation to the work of missions, properly so called. To this subject. we shall return in the next chapter.
Although during the early part of this decade Wesley could still congratulate himself on having almost completely escaped the infirmities of age, toward the close of it he began to experience a change. It was when he was completinghis eighty-fifth year thathe first noticed symptoms of declining vigour : he could not walk so fast as he did formerly, his sight was a little decayed, and there was some failure of his memory with regard to names and things lately past. But hestill felt no such thing as weariness, either in travelling or preaching, nor was he conscious of any decay in writing sermons. On entering his eightyseventh year, he says, "I now find I grow old;...what [ should be afraid of is, if I took thought for the morrow, that my body should weigh down my mind; and create either stubbornness, by the decrease of my understanding ; or peevishness, by the increase of bodily infirmities: but that the foundations of French Methodism were permanently laid.
In that year, "' William Toase, accompanied by Richard Robarts and Benjamin Frankland, passed into Normandy, and in 1818 Charles
Cook followed them. He became the chief founder of French Methodism."
Death of Fellow-Labourers, 215 Thou shalt answer for me, 0 Lord my God!" God spared His servant the total decline of his faculties which he feared. He retained his marvellous lucidity of intellect, and was enabled to the last to devote his whole attention to the great religious movement of which he had been so eminent a promoter.
His earlier fellow-labourers had many of them long since disappeared, and, during these last years of his life, he was called to witness the departure of the few survivors. He took leave of them in perfect serenity of mind, as one parts from friends whom one hopes shortly to see again.
Now we find him at the bedside of Thomas Maxfield, his first lay-preacher, from whom he had been compelled to separate, but for whom he had retained a deep affection.
Then he calls on Perronet, the venerable vicar of Shoreham, to receive the last counsels and benedictions of this aged patriarch of the Revival, who had passed his ninetieth year. At another time it is Delamotte, his ancient companion in Georgia, whom he finds bending, like himself, under the weight of years, and preparing to pass from the burdens and trials of life into his final rest. A little later, Thompson, the rector of St. Gennis and Wesley's
Cornish coadjutor, finding himself assailed by doubts and fears at the approach of death, sends for him, partakes of the Lord's Supper with him, and regains during the interview the calm and confident faith which had been for a moment disturbed.
Two other losses Wesley suffered, which affected him the most deeply of all. In 1785, died, in the full triumph of faith, the devoted John Fletcher, whose life had been that of a saint and an apostle. In losing him, Wesley lost his best friend, his best adviser. No man in England, not even his brother, entered so deeply into his sympathies, and understood so thoroughly his mission. He was the St.
John of the Revival, while Wesley was its St. Paul.
Everything in him, the heart as well as the intellect, responded to the Methodist movement; and it is no small honour that it should have had the sanction of his lofty intelligence and profound piety. Wesley had long entertained the thought that he might leave the superintendence of the work to him after his death, and was deeply afflicted by his loss. "Within fourscore years," he says, ''I have known many excellent men, holy in heart and life, but one equal to him I have not known; one so uniformly and deeply devoted*to God. So unblamable a man, in every respect, I have not found either in Europe or America, nor do I expect to find another such on this side eternity."
Three years later, in his brother Charles, Wesley lost another faithful companion of his ministry. With all the intrepidity which distinguished his character, he had shared his brother's early struggles ; but he soon renounced an itinerant life, and settled with his family in Bristol, and afterwards in London, where he still exercised his ministry, preaching in the chapels, and visiting the sick and the prisoners. <A poet of the first rank, a distinguished orator, ardent and enthusiastic in temperament, he threw himself fully into the work his brother was carrying on, and in some respects formed his complement and counterpart. He was wanting, however, in the qualities essential to the legislator and organizer, and he sometimes hampered his brother's action by his exaggerated ecclesiastical scruples.
Nevertheless, he was one of the choicest labourers engaged in the Revival of the eighteenth century.
While the hand of death was thus removing Wesley's first fellow-labourers, God raised up others in their stead : an ever increasing number of candidates entered the ranks of the itinerant ministry. Among the recruits of these last ten years were men of varied talents ; but the body of preachers could not but be adorned as well as strengthened
Deaths of Fletcher and Charles Wesley. 217 by such men'as Joyce, Bramwell, Reece, Dickenson, Entwisle, Creighton, and Adam Clarke.
All the deaths that Wesley witnessed added their testimony to that of his infirmities, and told that his end was nigh. The prospect, far from being alarming, was to him delightful. His work was done, and well done. Its future success was a certainty, as far as certainty is permitted to faith that stays itself upon God, and does not despise the dictates of prudence. Before dwelling on the closing scenes, we must contemplate the measures adopted to ensure the continuance and stability of the work.
ORGANIZATION OF THE AMERICAN METHODIST CHURCH.—DEED OF DECLARATION.
Wz have already related the early history of Methodism in America. Within the space of a very few years it developed rapidly, and attained large proportions: the long conflicts of the revolution did not arrest its progress, and, fifteen years after the arrival of Wesley's first preachers, it already counted twenty thousand members, and more than eighty itinerant preachers; while its operations extended from the West Indies.in the south, to New Brunswick, Nova Scotia, and Newfoundland in the north. Many questions of organization, which did not at first present themselves, began now to be raised.
In entering on their work in the New World, Wesley's preachers regarded themselves as occupying the same relative 218 Organization of the American Methodist Church. position toward the Anglican clergy as their brethren at home, viz., that of extraordinary auxiliaries : consequently, they did not intermeddle with ecclesiastical functions, properly so called, and in particular refused to administer the sacraments. If it was difficult in England to maintain this attitude, in America it soon became utterly impossible.
With a population scattered over a vast extent of country, and always on the increase, and with a clergy few in number and feeblein spirit, and who confined their efforts to the great cities,toremain in this subordinate relation would have been seriously to cripple and, in fact, to renounce the magnificent enterprise which God had committed to Methodism.
The War of Independence brought the question to a narrow issue, and necessitated its solution on the "liberal" side. This great revolution for awhile threatened the very life of the cause : most of the English preachers in America believed it their duty to employ their influence in counteracting the insurrection, and to remain faithful to the Government of their own country. Hence, throughout the period of the war, their situation was exceedingly embarrassing: some were imprisoned, others sought concealment, and others returned to England. But when the triumph of the revolution had secured the independence of the United States, the preachers perceived that they had no other alternative than to give in a loyal adhesion to the new order of things. Their sovereign, indeed, set them the example in those remarkable words of his, addressed to the ambassador of the new republic on his first reception at court, "I was the last in my kingdom to recognize your independence, and I shall be the last to violate it." In rallying to the side of the new Government, the leaders of American Methodism carried with them the sanction of the great majority of their Societies. Like the country to which they belonged,
Effects of the American Revolution. 219 they were now about to enter upon an entirely new phase of existence.
The new Government wisely declined the responsibility of establishing a national religion: and hence the Anglican Church ceased to retain its peculiar privileges, and was placed on a level with all others. Its revenues, like those of the nonconforming churches generally, were limited to the voluntary contributions of its flocks. Such a position was a most unenviable one for the clergy ; and, with such uncertain prospects before them, the greater part judged it prudent to retire: their flight became, in fact, a general sawve-qui-peut. The fall of the Anglican
Church, notwithstanding its great name, was an event full of significance. In Virginia, before the revolution, it counted ninety-one pastors: of these, at the close of the war, there only remained twenty-eight, the rest having returned to England. In the other parts of the country, the Established Church had never been strong, and the march of events had led to its dissolution. The way, therefore, was open for a successor, and that successor must be whichever of the Churches might prove itself worthy of the post.
The crisis was one of the highest moment, and demanded heroic resolution.
Wesley understood the situation. If hitherto he had wished Transatlantic Methodism to retain the position of a parasitical plant, growing up under the doubtful protection of a mighty overshadowing oak, God Himself had abased the monarch of the forest, that the sapling might henceforth live a life of its own.
Wesley was not slow to perceive that the American Societies needed to be placed upon an independent basis.
For along time they too had demanded the administration of the sacraments by their own preachers : in many places the children were growing up without baptism, and the members of the Societies met without partaking of the Lord's
220 Organization of the American Methodist Church.
Supper. The demand became so urgent and was backed by arguments so powerful that there was considerable danger of a schism, if the wants of the people remained longer unsupplied. The Southern preachers, seeing that the question was not advancing toward a settlement, met together in the year 1779, and resolved that the three oldest of the brethren should lay hands upon the rest.
This was accordingly done, and for a year the Societies in those parts received the sacraments from the hands of their preachers. This bold step must have plunged American
Methodism into great confusion and led to a lamentable schism, had not Asbury, by a policy of conciliation, succeeded in effecting a compromise, which practically suspended the operation of this measure until Wesley had been consulted. :
The gravity of these indications could not be mistaken.
Wesley had to choose between two alternatives, either to sacrifice a work evidently destined for a great future, by making himself the obstinate champion of ecclesiastical prejudices, or to break loose from such prejudices altogether, and so secure the future development and prosperity of these new-born churches. As soon as the problem assumed this definite form, both his conscience and his reason concurred in his decision.. As to the steps which were to be adopted, he wished to avoid unnecessary haste; and, above all, he resolved to make advances first to the Anglican episcopate. Hence, he addressed two several letters to the Bishop of London, earnestly requesting ordination for one of his preachers, in order that he might visit the Societies for the purpose of administering the sacraments, and thus provide for the most pressing necessities of the case. 'I mourn," says he to the prelate, "for poor America, for the sheep scattered up and down therein,—part of them have no shepherds at all, particularly in the northern colonies; and the case of Preference for Episcopacy. 221 the rest is little better, for their own shepherds pity them not." The bishop having refused to grant him this request, Wesley felt that nothing more was to be expected from that quarter, and decided to cut the Gordian knot.
Strongly attached as he was to the Established Church, of which he ever considered himself a minister, it was natural that Wesley's sympathies should be in favour of Episcopacy. This preference did not blind him, however, to the shocking abuses which the Anglican hierarchy inherited from Roman Catholicism. His _ ecclesiastical prejudices fell one by one: the apostolical succession he saw to be a mere fable: Episcopacy itself lost much of its prestige when the study of antiquity discovered to him that the terms "bishop" and "elder" originally denoted the same office. These were not casual impressions, derived from the necessities of the passing moment : they were the legitimate fruits of his entire religious development.
Wehave seen how, forty years before, viz.,in 1746, hedeclared that, after a thorough examination of the subject, he had come to the conclusion that in the primitive Church
"bishops and presbyters were essentially one and the same order." This conviction he records a few years later in his Notes on the New Testament, where he declares that, in his opinion, the names of bishop and presbyter, or elder, were promiscuously used in the first ages.* In 1760, he states in a letter to a friend, that he does not share in "the error of those who hold that the episcopal order alone is valid." So far from believing in the Divine right of Episcopacy, he affirms, in 1756, that this system is nowhere " prescribed in Scripture," and sums up the whole subject by asserting his belief that neither Christ nor His Apostles prescribed any particular form of Church government.
* Note on Philippians i. 1.
222 Organization of the American Methodist Church.
These quotations, which might be easily multiplied, show that Wesley had at an early period manifested a spirit of independent thinking which was exceedingly rare in those days ; and that the organization of the Methodist
Church in America was not, as has been said, an error to be set down to the account of old age, but the natural result of his entire previous development. It was fully in accordance with this that he should write, in 1785, "I firmly believe, I am a Scriptural episcopos, as much as any man in England or in Europe. For the uninterrupted succession | know to be a fable which no man ever did or can prove."
Being free from all prejudice on these points, and possessed of clear convictions, he only delayed the emancipation of his Societies in obedience to the ruling principle of his ministerial course, viz., that of watching the openings of Providence before entering on any new path.
Such an opening now presented itself, and he obeyed, the signal to advance.
The task that lay before him was to organize his American Societies into a Church capable of self-government, and Wesley did not hesitate to choose the Episcopal form of administration, as better calculated than any other to maintain the unity and stability of the various portions of the work, a principle which he accounted of the highest importance. Fully convinced of his duty in this matter, and taking little thought as to the opposition he might arouse, he communicated his intentions to several friends ; and, although his brother Charles was too strongly wedded to his ecclesiastical prejudices to look with favour upon the scheme, he was pleased to find that Fletcher, gave it his hearty approbation. In February,
1784, he broached the subject to the man to whom: he wished to entrust the task of founding and organizing the Methodist Church in the 'United States. Dr. Coke was,
Mission of Dr. Coke. 223 indeed, the man best fitted to conduct this delicate business to a successful issue, uniting in himself all the qualities of an administrator as well as of a missionary.
Wesley reminded him of the exceptional position of the American Societies and of the dangers to which they would be exposed if left to themselves: he laid before him his plans for their organization into a Church, and asked whether he would consent to carry them into execution. If so, he felt called upon, as the general superintendent of the whole work, to lay hands on him and so delegate to him the power to organize the new
Church. He recalled the example of the ancient Church of Alexandria, in which the elders, on the death of a bishop, met for the purpose of laying hands on one of themselves, who was thus called to occupy the vacant office as a primus inter pares, first among equals.
Dr. Coke, who did not expect such a proposition, requested time to consider the subject. For two months he gave it his serious attention, and at the end of that time he communicated his decision to Wesley. He admitted the legitimacy of such a step, but thought it prudent to delay taking it a little longer.
The Conference that met at Leeds in July of the same year did not concur in this opinion, and warmly approved of the measures proposed by Wesley. Fletcher took an active part in the deliberations, and his advice exerted a decisive influence on the result. In view of the general unanimity of his brethren, Coke could hesitate no longer; and on the 2d of September, 1784, at Bristol,
Wesley, assisted by the Rev. James Creighton, solemnly laid hands upon him and set him apart to the office of Superintendent : these are the very terms employed in the document which Wesley delivered to him. He purposely avoided the term bishop, in order to show that the commission he had laid upon him had nothing
224 Organization of the American Methodist Church. in common with the pompous forms of the Anglican Episcopacy, and that the true type of this imposition of — hands was not to be sought in the Anglican hierarchy but in the Church of the primitive age.
Ata later period, the American Church did give this scriptural title to those who were in truth performing the duties of the office; and this course was perfectly justifiable. After laying hands on Coke, Wesley ordained two of his preachers, Vasey and Whatcoat, to accompany him, ag presbyters, to America.
Doubtless, from the Anglican point of view, such ordinations were mere niullities That of Coke, in particular, excited strong animadversion: Wesley, it was said, did not possess episcopal power, and therefore could not confer it. In strict canon law, that could not be disputed for a moment: and the clamours that arose were loud and strong. For our part, not sharing the prejudices of Anglicanism, we cannot espouse her quarrel. The sole blame that we should be disposed to attach to Wesley is that of having so long delayed to yield to the imperious necessities of the work. Let ecclesiastical formalism condemn Wesley: both conscience and common sense acquit him, On the 3d of November, 1784, Coke, accompanied by his two colleagues, reached America, and shortly after conferred episcopal ordination on Francis Asbury, whose talents and virtues had made him for many years the real leader of American Methodism. Toward the close of the year, a Conference was held at Baltimore, attended by sixty preachers, who then laid the foundations of the Methodist Kpiscopal Church. Neither these preachers nor Wesley himself could have had the least suspicion that the Church whose foundations they then laid, amid opposition and contradiction of every kind, was to become the largest and most influential of the Churches of the New
Ordinations at Home. 225
World. Its magnificent success jhas furnished a sufficient reply to the objections made to Wesley's line of action.
If Methodist Episcopacy cannot boast of having sprung from a so-called apostolical succession, its history abounds in proofs of the Divine approbation ; and while, in our days, Anglicanism has to contend with the combined evils of Rationalism and Ritualism, the Methodist Episcopal
Church increases and multiplies, proving by its rapid progress that the ecclesiastical system adopted by Wesley was best fitted to satisfy the wants of the American people and the exigencies of an essentially missionary work.
After what he had done for America, Wesley must have found it difficult to decline the same offices for his Societies at home. But he believed it to be his duty not to make too great haste: the circumstances were widely different, and he acted with the greatest cireumspection, wishing to be guided by the course of events.
The necessities of the work and the prospect of approaching death decided him, however, to take some steps in this direction : in 1786 he laid hands on six or seven preachers destined for Scotland and the West Indies. Three years later, in deference to the loudly-expressed wishes of the Societies in England, he ordained several more. Some twenty preachers in all thus received imposition of hands, it being a principle with him not to break with the existing order of things beyond what was strictly necessary. Methodism, however, had now taken an important step in advance of its former position: an enormous difficulty had been removed out of its path: the way was already open, and Wesley's successors had but to wait the hour when the Societies should arrive at that full and complete independence which was their undoubted right.
The later Conferences presided over by Wesley made farther advances in the same direction. In 1786, the rule against holding public services in church-hours was
226 Deed of Declaration. rescinded in the following cases, viz. wherever the clergy were notoriously wicked or dangerously heretical ; where there were not churches enough in the town to accommodate half the people ; and lastly, where there was no church within two or three miles. In 1788, the wishes of the Societies were still further acceded to by the decision that services might be held in church-hours except on Communion days, and that if a majority of the members desired it, the Liturgy might be used in the chapels on Sunday mornings.
The year 1784, which gave birth to the organization of the American Church, witnessed also the adoption of measures designed to secure the legal existence of Methodism after the death of its Founder. Up to this time, the deeds of the chapels had conveyed them to trustees, for the use of such preachers as might be appointed by Wesley, or, after his death, by the Conference. Several eminent lawyers were consulted as to the validity of these trusts, and they declared that they would be nullified by Wesley's death, inasmuch as the existence of the Conference was not recognized by the law, and it had no power to acquire or possess property. This was a serious difficulty, and one that threatened the future existence of the whole
Connexion. In order to remedy this, Wesley had a deed enrolled in the Court of Chancery, entitled a Deed of Declaration, which gave the Conference a legal existence, and conferred upon it the necessary powers.
According to this document, the legal Conference was to consist of one hundred preachers mentioned by name, who were to meet once a year, to fill up the gaps made in their ranks by death, and to appoint a president and secretary.
Various rules were laid down respecting the election of members of the Legal Hundred, and their principal business. That business included the admission of preachers on trial, and into "full connexion" with the Legalization of the Conference. 227
Conference, the expulsion of unworthy members, and the stationing of the preachers, whose stay in each Cireuit was not to exceed three years. The Deed also provided that the legal Conference should be at liberty to admit to their sessions any other preachers that might be in "full connexion." It also declared in what circumstances the Conference should be dissolved, viz, if at any time it should number less than forty members, or cease to meet
This settlement tended greatly to ensure the unity and perpetuity of the Connexion. Without such a fundamental bond the Societies would soon have lost the peculiar organization which constituted their strength, as for example the itinerancy, and would have become a heterogeneous assemblage of independent churches. On the other hand, it is to be regretted that with respect to some details of organization the Deed should have limited the action of the Conference, and so barred the introduction of such improvements as time might show to be needful. Of such drawbacks, doubtless, Wesley made little account: he saw the incontestable advantages which this arrangement afforded in reference to the cohesion of the Societies and the work of evangelization, and congratulated himself on the guarantee thus furnished that the work of his life should not terminate in inextricable confusion or total collapse.
In the joy of his heart he describes this Deed as "such a foundation as is likely to stand as long as the sun and moon endure."
WESLEY'S LAST LABOURS.—HIS DEATH.
On the first of January, 1790, Wesley wrote in his journal : "I am now an old man, decayed from head to foot. My eyes are dim; my right hand shakes much ; my mouth is hot and dry every morning; I have a lingering fever almost every day ; my motion is weak and slow.
However, blessed be God, I do not slack my labour: I can preach and write still" He did, in fact, pursue his ordinary labours to the end, notwithstanding the increasing infirmities of age.
London and its vicinity always received his special attention, and he still bestowed his best energies as a pastor and missionary upon this important field of labour.
His sermons, though no longer delivered with the starthng vigour of former days, were always listened to by immense audiences with sympathy and profound respect. A few brief extracts from his journal will best portray these last scenes.
On the 3rd of January, he writes : "I suppose near two thousand met at the New Chapel to renew their covenant with God ; a scriptural means of grace which is now almost everywhere forgotten, except among the Methodists."
On the 14th of February: "I preached a sermon to the children at West-Street Chapel. They flocked together from every quarter ; and truly God was in the midst of them, applying those words, 'Come, ye little children; hearken unto Me, and I will teach you the fear of the Lord.'"
Last Journey to the North. 229
'On the 27th: "In the evening I had such a congregation at Snowfields, as has not been seen there for many years. Afterwards, I met the penitents for the last time.
They quite filled the room ; and God was in the midst of them."
On the 28th: "We have not had such a congregation at the New Chapel since the renewal of the covenant, nor such a blessing ; the hearts of the people were like melting wax. Most of them were in tears ; and I trust they will not soon forget the exhortation which was then given them.
In the afternoon, I preached at West-Street Chapel, on Eph. v. 1, 2. The chapel would not near contain the congregation. All that could squeeze in seemed much affected, and it was with difficulty I broke through and took chaise for Brentford, where I came before six o'clock.
The congregation here also was by far the largest I ever saw here, so that it seems our labour even here will not be in vain."
In the spring he commenced his last great missionary journey. Early in the year, his friends in London had sent a circular letter to all the Societies, announcing his intention to visit them, and indicating the route he was to take, and the places at which he was to preach, from Stroud to Aberdeen: it concludes in the following terms :
"We earnestly recommend that Mr. Wesley be remembered in prayer, especially at the next Quarterly Fast, that his strength may be sustained and even increased, if it be the will of God."
This journey occupied three whole months, and Wesley endured the extraordinary fatigue as courageously as ever.
A narrative so interesting claims more than a cursory glance.
At Bath, he addressed a congregation, " serious as death."
"Indeed," he adds, "the work of God seems to flourish here, deepening as well as widening." At Bristol, he 230 Wesley's Last Labours.
"found a people ready prepared for the Lord. The preachers are in earnest, the fruit of which plainly appears in the congregations." Among the Kingswood -colliers, who revered him as a father, his visits were always hailed with delight ; and now, he says, "'I preached to such a congregation as I have not seen there on a week-day for forty years, unless it was at a watch-night." At Stroud,
Painswick, Gloucester, Tewkesbury, and Stourport, the congregations were too large for the chapels, and multitudes went away, unable to obtain even standing room.
At Birmingham, we see him entering the district in which Methodism had had its greatest conflicts, and achieved some of its most brilliant victories. The Society in this town delighted him greatly. On the evening of his arrival, an immense congregation of people of all classes assembled to hear him. "The behaviour of the rich and poor is such as does honour to their profession : so decent, so serious, so devout, from the beginning to the end."
On the Sunday, he preached again at the ' new house," which he describes as 'admirably well constructed."
Hundreds of persons "could not get in." But he says, "1 think all who did, found that God was there."
Wednesbury, the scene of one of his most fearful persecutions, had now become one of the strongholds of Methodism. 'The work of God greatly revives. Business has exceedingly decreased, and most of our old friends have left the town. So much the more have the poor grown in grace, and laid up treasure in heaven. But we were at a great loss in the evening. I could not preach abroad after sunset, and the house would not near contain the people. However, as many as possibly could, squeezed in, and their labour was not in vain."
At Dudley, he preached in the "new house, one of the neatest in England. It was a profitable season, where two persons, they informed me, found peace with God."
The Midland Counties. 934
' At Madeley, he no longer found his excellent colleague Fletcher, now gone to his rest, but he found a living memorial of him in the state of the work, which still continued to increase. The rain "did not hinder the church from being throughly filled, and I believe all who had spiritual discernment perceived that it was filled with the presence of God." He adds,—two days after,—" I finished my sermon on the Wedding Garment, perhaps the last that I shall write. |My eyes are now waxed dim, my natural force is abated. However, while I can, I would fain do a little for God, before I drop into the dust."
After spending three days in the parish of his late friend, Wesley resumed his journey northward, with a Spirit even greater than his strength. At Newcastle-underLyme and at Burslem, regardless of the additional labour thus imposed upon him, he preached in' the open air. At Tunstall, he "preached in the new chapel, the most elegant," he says, "I have seen since I left Bath. My text was,
'Let us go on unto perfection ; and the people seemed to devour the word." At Congleton, the principal clergyman, . with the mayor and all the heads of the town, were present at his preaching. On Good Friday he reached Manchester, where he spent several days with his excellent friends.
On Easter Sunday he preached twice, without fatigue, and administered the Lord's Supper to sixteen hundred communicants. The following day, he tells us, "calling at Altringham, I was desired to speak a few words to the people in the new chapel; but almost as soon as I got thither, the house was filled, and soon after, more than filled. So I preached on | Peter i. 3; and many praised
God with joyful lips. About twelve I preached in the chapel at Northwich, to a large and very lively congregation, and in the evening met once more with our old affectionate friends at Chester. I have never seen this chapel more crowded than to-night ; but still it could not near contain
232 Wesley's Last Labours. the congregation." At Liverpool, his presence created quite as great a sensation as at Manchester. Wigan is no longer
"wicked Wigan," as it was "for many years proverbially called :" the "inhabitants in general have taken a softer mould." The Society at Bolton, one of the liveliest in England, "by patient continuance in well-doing, have turned scorn and hatred into general esteem and goodwill."
A note is here inserted in the printed copies of the journal, stating that "part of the manuscript having been lost, causes a chasm here." This chasm extends from April 10th to May 24th. An interesting part of his labours during this period we can fortunately supply from another source. On leaving Bolton he proceeded into Yorkshire, and, though he did not actually visit Halifax, he preached in the chapel at Bradshaw, on a Monday morning. The announcement having been made at Halifax the day preceding, a congregation more than sufficient to fill the chapel assembled at the hour of ten. But, owing to his increasing infirmities, Wesley was unable to reach the chapel till one o'clock, during which interval the congregation remained in the chapel with the greatest possible patience. When he arrived, the scene was truly affecting.
As the venerable saint, accompanied by Mr. Bradford and Mr. Thompson, ascended the pulpit stairs, the congregation, fully sensible that they were looking on one they should see no more in the flesh, burst into tears. Wesley himself wasaffected ; and the feelings of every one were afresh excited when they beheld him who had been "mighty in words" now requiring the aid of a friend to whisper in his ear the heads of his discourse. Such were his infirmities that he was obliged to be supported by the two ministers in the pulpit, and more than once his memory entirely failed him, so that their help was necessary to enable him to continue his discourse.*
Having traversed the northern counties, Wesley reached * Smith's History of Methodism, vol. i., p. 598.
Scotland. Newcastle-onTyne. 233
Scotland, where he preached in all the principal towns visited by his preachers. He was' generally very well received, and fully delivered his soul, employing his remaining strength in faithfully declaring the way of salvation to a people in whom religion seemed almost natural, but whose piety, to his view, was wanting in depth.
At Glasgow, by way of exception, "the congregation was miserably small, verifying what I had often heard before, that the Scots dearly love the Word of the Lord—on the Lord's day. If I live to come again, I will take care to spend only the Lord's day at Glasgow." More than once, he exceeded the limits of his strength: at Brechin, for instance, he "was so faint and ill" that he " had to shorten his discourse." 'The journals prove that, even at this advanced age, he was alive to the beauties of Scotch scenery, and to the grandeur of its mountains.
On his homeward journey, he spent a few days in Newcastle, at the Orphan House, his favourite retreat.
"Tn this, and Kingswood House," he says, "were I to do my own will, I should chose to spend the short remainder of my days. But it cannot be: this is not my rest." In this town, the theatre of such activity and such sufferings in former times, he was received with profound veneration : he preached several times, not only to adults, but to children, and his sermons and visits produced a deep impression upon the minds of the people ; the proof of which may be seen in the following account, preserved to us by one of his own preachers. The reminiscences of this last missionary journey are too precious to be omitted.
"He appears very feeble," says Charles Atmore, "and no wonder, he being nearly eighty-eight years of age. His sight has failed so much that he cannot see to give out the hymn ; yet his voice is strong, and his spirits remarkably lively. Surely this great and good man is the prodigy of the present age....
234 Wesley's Last Labours.
"Saturday, May 8th: Mr. Wesley accompanied a small party of us to North Shields, where he preached at noon an excellent sermon from Phil. iii. 7. It was indeed a time of refreshing from the presence of the Lord.
Lord's Day : Mr. W. Thompson occupied the pulpit this morning at nine o'clock, [and preached] from ' Casting all your care upon Him, for He careth for you.' At 2 p.m.,
Mr. Wesley went to Byker, and addressed several thousands of people in the open air, from Matt. vii. 24, and at 5 p.m. at the Orphan House, from Eph. ii. 8. The house was much crowded, many hundreds returned, not being able to obtain an entrance.
"Mr. Wesley was highly honoured in his ministry at Newcastle, particularly to one who had been in a state of great despair for many years. As soon as he arrived at the Orphan House, Mr. Wesley inquired after this individual, and I accompanied him in visiting him. As soon as he entered the room, he went up to him, and, as a messenger from God, said, 'Brother Reed, I have a word from God unto
Thee ; Jesus Christ maketh thee whole!' He then knelt down to pray, and such a season I have seldom experienced.
Hope instantly sprang up, and despair gave place; and, although he had not been out of his habitation, nor even from his wretched bed, for several years, he went that evening to hear Mr. Wesley preach, while God graciously confirmed the testimony of his servant in restoring him
to the 'light of His countenance.'" * Returning southwards, Wesley spent an evening at Weardale, where he observes, '' The same spirit was still in the congregation that has been for many years." At Stanhope, and again at Durham, he was obliged to preach in the open air. At Monkwearmouth, as elsewhere, he admires and encourages the formation of a Sunday School,
"' which has already cleared the streets of all the children * The Wesleyan-Methodist Magazine, for 1845, pp. 120, 121.
Last Visit to Epworth. 235 that used to play there on a Sunday from morning to evening." At Whitby, he makes the following note: "It was very providential that part of the adjoining mountain fell down and demolished our old preaching house, with many houses besides ; by which means we have one of the most beautiful chapels in Great Britain, finely situated on the steep side of the mountain." This new chapel was too small, however, to contain the people ; and their spirit is manifest from the following remark: "In all England I have not seen a more affectionate people than those at Whitby."
On the 28th of June, he is at Hull, and writes in his journal: "This day I enter into my eighty-eighth year.
For above eighty-six years I found none of the infirmities of old age ; my eyes did not wax dim, neither was my natural strength abated; but last August I found almost a sudden change. My eyes were so dim, that no glasses
would help me. My strength, likewise, now quite forsook me, and probably will not return in this world. But I feel no pain, from head to foot ;only it seems nature isexhausted; and, humanly speaking, will sink more and more, till
The weary springs of life stand still at last 1??
The following day, at Owstone he " passed a comfortable day with many of the preachers. This, which was one of the last Societies in the Circuit, is now become first, in grace as well as number." On Saturday, July 3rd, he reached Epworth, the place of his nativity, and "after preaching in the evening, met the Society, and reminded them of what they were some years ago, and what they are now ; scarce retaining the shadow of their former zeal and activity in all the ways of God." On the following day, at the close of the church service, he "began in the market-place to press that awful question, 'How shall we escape, if we neglect so great salvation?' on such a congregation as was never seen at Epworth before."
236 Wesley's Last Labours.
This last tour terminated at Bristol, where he arrived in August, 1790, in time to preside over the forty-seventh Annual Conference. The delightful impressions produced upon his mind by his visits to the principal Societies were renewed by the tidings of spiritual progress which were brought by the preachers from all quarters. The work was everywhere in full prosperity. Of its numerical strength we shall givea detailed account in the next chapter.
A large number of Wesley's preachers attended the Bristol Conference, and all carried away with them the conviction that they should see his face no more. His physical debility was extreme : nevertheless he continued to preach twice or thrice a day. On the 27th of August, he held a watch-night at Bristol, and in his sermon laboured to counteract the influence of a book from which some of the members had learned the doctrine that the sufferings of this present life have an expiatory value. A few days later, 'being the first day of the fair," he "spoke strongly from the words of Solomon, 'Buy the truth, and sell it not.'" On another occasion, he conducted a three hours' service, including the prayers, sermon, and the Lord's Supper, without any assistance, and still was able to preach in the open air in the afternoon of the same day.
At Winchelsea, on the 7th of October, 1790, he preached under a tree from the words, ' The kingdom of heaven is at hand : repent, and believe the Gospel." That was his last open-air service, and he then bade adieu to a field of battle on which he had achieved so many victories. But, though his voice was no longer to be lifted up beneath the canopy of heaven, he continued to preach to the last. At Rye, he preached to "a loving, well-united people," and "the word did not fall to the ground ;"—-at Colchester, to "a wonderful congregation ; rich and poor, clergy and laity ;"—at Norwich, where "the tide is turned," and he is "become an honourable man ;"—at Yarmouth, where
Last Conference. 237 he says, "after supper a little company went to prayer, and the power of God fell upon us ;"—at Lynn, where he arrives "throughly chilled from head to foot ... for which the earnestness of the congregation made me large amends," and where the next day, "all the clergymen in the town, except one who was lame, were present."
Returning to London, he preached twice in one day in the pulpits of the Hstablishment. "Sunday, 24th: I explained, to a numerous congregation in Spitalfields church, 'the whole armour of God.' St. Paul's, Shadwell, was still more crowded in the afternoon, while I enforced that important truth, 'One thing is needful ; and I hope many, even then, resolved to choose the better part."
"' His journals," says an American historian, '" containing the most extraordinary record of a human life in the possession of mankind, end on Sunday, the 24th of October,
1790, with a notice of his preaching one entire Sabbath in pulpits of the Establishment, of which he was at once the greatest honour and the greatest victim of the last century."
About the middle of 1790, failing sight compelled him to cease recording his receipts and expenditures in his cash-book. Its last sentence is striking, both by its sentiment and its appearance. "Jor upwards of eightysix years I have kept my accounts exactly: I will not attempt it any longer, being satisfied with the continual conviction that I save all I can, and give all I can; that is, all I have." It is scarcely legible, and the error in the number of years is a proof of the decline of his faculties.
Though the record of his labours ends, the labours themselves still go on for some months. He continues to preach in his chapels in London, usually meeting the Society after the sermon, giving them his farewell counsel to "love as brethren, fear God, and honour the king," and then singing with them his accustomed parting hymn. He even prepares to undertake, at the usual time of the year,