104 Life of John Wesley siasm," in which he declared them "vain and enthusiastical," etc. Several others of less note but of greater virulence published tracts lampooning and abusing them as "a set of creatures of the lowest rank, most of them illiterate and of desperate fortunes; cursing, reviling, and showing their teeth at every one that does not a})prove of their frenzy and extravagance;" "crafty and malicious;"
"hot-brained cobblers," etc.
A malicious accusation that threatened serious consequences was that they were rebels to the king and Jesuits in disguise. England was then in a ferment of excitement under apprehension of public danger. On February 15, 1744, the king had received information that the French, under the Pretender, and in support of the Catholic cause, were about to invade England. Great preparations were made. Troops w^ere raised, and every thing put into a posture of defense. The coast was watched with the utmost care, and all reputed papists were forbidden to remain within ten miles of London and Westminster. The Methodists were said to be Catholics because they insisted so strongly on the necessity of good woi'ks. A magistrate came to the house where Wesley lodged in search of papists. Wesley satisfied him for the time, and he went away. But in a short time after, Wesley received a summons to appear before the court.
He did so, but upon his taking the oaths of fealty Charles Arrested. 105 to the king and signing the declaration against popery, he was permitted to go in peace. Still it was currently reported that he had been seen with the Pretender in France. Charles Wesley, too, happened to pray that "the Lord would call home his banished ; " and this was construed as a prayer for the Pretender, and he was summoned to appear before the court to answer the charge of having uttered "treasonable words." He appeared on the day fixed, and engaged to prove that the Methodists " to a man were true membei's of the Church of England and loyal subjects," and then desired them to administer to him the oaths. All the witnesses retracted their accusations, but he was kept eight hours enduring insults at the magistrates' door until they told him he might go, for they had naught against him. " Sir," said Charles, " that is not sufficient ; I cannot depart till my character is cleared." At length their worships reluctantly acknowledged that his " loyalty was unquestioned,'' and he took his leave for Bristol, where the Meth odists met him on a hill, and joined him in "sing-' ing praises lustily and with a good courage."
Yet at Brecon, in August, the grand jury made a presentment to the judge that " the Methodists held illegal meetings," and that they "collected together great numbers of disorderly persons, very much endangering the peace of our sovereign lord the king," and requesting the judge, if the aut'hor106 Life of John Wedey. ity of the present court was not sufficient, to apply to some superior authority to put an end to the ''villainous scheme" of "such dangerous assemblies." Meantime the violence of the mob was invoked to do what the law refused. ''In Cornwall," says Wesley, "the war against the Methodists was carried on with far more vigor than that against the Spaniards." Thomas Westall was pulled down Avhile preaching and committed to the house of correction as a vagrant, where he was kept till the next quarter sessions. At St. Ives they saluted
Wesley with stones and dirt, and pulled down the meeting-house "for joy that Admiral Matthews had beat the Spaniards." A poor woman complained to the mayor that some one had thrown a huge stone into her house and come within a few inches of killing her sucking child. His worship damned her, and said she might^o about her business. At Exeter a mob gathered at the door of the meetinghouse and pelted those who entered with potatoes, mud, and sticks. On coming out all were beaten
'without exception, many trampled under foot, and some of the women lamed, and others stripped and then rolled into the kennel, their faces being smeared with lamp-black, flour, and dirt. Threats, too, were frequently made of impressing into the army all who attended their meetings; and a number of Wesley's itinerants actually were impressed,
John Nelson anions them.
Arrest oj John Nelson. 107
Sometimes, however, the Methodists came off victors. At Nottingham, before he had been impressed, Nelson was assailed by a mob who sui'rounded the meeting-house and threatened to pull it down. The constable arrested John for creating the riot and took him to an alderman, the crowd following with huzzas and curses. The alderman asked his name, and said: "I wonder you cannot
'stay at home ; you see the mob won't suffer you to preach at Nottingham." John replied that he had not been aware that Nottingham was governed by a mob, most towns being governed by their magistrates, and immediately began to preach and " set life and death before him." " Do n't preach here," said the alderman ; while the constable began to be uneasy, and asked how he was to dispose of his prisoner. "Take him to your house," said the alderman. The constable asked to be excused; and at length was directed to "conduct him back to the place fi-om which he had brought him, and to be careful he was not injured." "So," says honest
John, "he brought me to our brethren again, and left us to give thanks to God for all his mercies."
On another occasion at Norwich, while the mob were shouting, swearing, and throwing stones at the front of Isaac Barnes's house because he was a Methodist, his sister quietly heated the poker, and then letting it cool till it had lost its redness, she rushed into the street and pretended to strike tha
108 Life of John Wesley. absembled ruffians. One seized the poker, but instantly let it go. Others in quick succession did the same ; and in a little while most of the valorous crowd Avere in burning agony, and, surprised and scattered, they beat a hasty retreat.
However, Methodism still made its way. Wesley and his itinerants continued incessantly to preach and labor throughout the kingdom. Wesley was always on the wing, and yet he found time to read and write and visit, besides organizing and pushing forward all sorts of important enterprises. In London in 1746, observing the fi-equent need by the to him for food and clothing—ofpoor—who came physic and medical attendance also, he " thought of a kind of desperate expedient: 'I will prepare and give them physic myself" He had made the study of medicine his diversion for many years; he now applied himself to it anew, and took to his assistance an apothecary and an experienced surgeon. "In five months medicines were given to above five hundred persons." Thus was founded the first free dispensary in England, though not without considerable opposition from physicians and others.
He was also anxious that his preachers should study. Devoutly thankful as he was for his uneducated but soul-saving itinerants, he saw that if intellectually and socially inferior to their neighbors, while they might be successful in the convcrOrphan-houHe and Poor-house. 109 sion of ignorant and rude sinners, they would be in danger -of being neglected if not despised by those who were superior. Accordingly he addressed Dr. Philip Doddridge, then at the head of a school in England, asking his advice as to Avhat books to recommend. Doddridge replied, naming various works on logic, metaphysics, ethics, Jewish antiquities, history, science, and divinity, from which he probably furnished a list to his j^i'eachers.
He also had his "orphan-house" at New'castle, at once a place of worship, a school and home for orphans, Wesley's northern home, and the "theological institution" for his preachers. On his visit in 1747 there were several young men there preparing for the itinerancy, with whom Wesley, during his stay, " read over a compendium of rhetoric and a system of ethics."
He had also, in connection with the Foundry in London, a "poor-house," consisting of two small houses, Avhere needy and deserving widows were maintained. In 1748 Wesley Avrites: "In this we have now nine widows, one blind woman, two poor children, and two upper servants—a maid and a man. I might add four or five preachers; for 1 myself, as well as the other preachers who are in town, diet with the poor, on the same food and at the same table; and we rejoice herein as a comfortable earnest of our eating bread together in 1 J Life of John Wedey. our Father's kingdom." Then there was a lending society. Observing that people often needed small sums of money which they did not know where to borrow, Wesley Avent from one end of London to another begging ; and in this way, and by a public collection afterward, he at length raised a fund of one hundred and twenty pounds. This was lodged in the hands of stewards, who attended every
Tuesday morning for the purpose of lending tc those who wanted any small amount, not exceeding five pounds, to be repaid within three months.
Hundreds of the honest poor were greatly assisted by this device.
He also issued many valuable publications from 1744 to 1747. Among them was a tract on " Revivals of Religion," extracted from the writings of Jonathan Edwards, and designed to meet the objections made to his work by the arguments of another. The following is a synopsis: "It is no sign that a work is not divine because it is carried on in a way unusual and extraordinary. 'The Spirit is sovereign in his operations. Neither is a work to be judged by any effects on the bodies of men, such as tears, tremblings, groans, etc.; for there is reason to believe that great outpourings of the Spirit, both in the prophetic and apostolic ages, Avere not wholly without these extraordinary effects. Further, though many of the convert? may be guilty of great imprudences and irregularOther Publications. Ill ities, neither is this a sign that the work is not the work of God; for in a mixed multitude of wise and unwise, young and old, all under powerful impressions, no wonder that some should behave themselves imprudently. It was thus in the apostolic
Churches, and this is not unlikely to continue while weakness is one of the elements of human nature.
There may be errors in judgment and some delusions of Satan intermixed with the revival, but that is not conclusive evidence that the work in general is not the work of the Holy Ghost. Some may fall into scandalous practices; but if we look into Church history we shall find no instance of a. great revival of religion but what has been attended with such rela})ses. The work may have been promoted by ministers strongly preaching the terrors of the law; but what of that? If there be really a hell of dreadful and never-ending torments, ought not those exposed to it be earnestly warned of their fearftil danger? It may be unreasonable to think of frightening a man to heaven, but it is not unreasonable to frighten him away from hell."
He also published "A Word to a Drunkard" and "A Word to an Unhappy Woman," besides other needful tracts, Amono: other things he animadverts on " harmless diversions," and records notable testimony as to their harmful influence. Charles
Wesley was preaching against them at Lane-east.
112 Lije of John Wesley. iu Cornwall, in a church of which the venerable Mr. Bennett was the clergyman, two other clergyalso and Thompson—beingmen—Messrs. Meriton among his auditors. "By harmless diversions," exclaimed Charles, "I was kept asleep in the devil's arms secure in a state of damnation for eighteen years ! " No sooner had he said this than Meriton added aloud, "And I for twenty-five. " "And I," cried Thompson, "for thirty-five." "And I," said the aged Bennett, " for above seventy."
A most important change in AVesley's views now took place. As late as 1745, in a letter to Westley Hall, he had expressed in the strongest manner that there was "a threefold order of ministers not only authorized by its apostolical institution, but also by the written word," and that it w'ould be wrong to administer baptism or the Lord's Supper
Avithout " a commission so to do from those bishops whom we apprehend to be in a succession from the apostles." In short, he was still as high a Churchman as he Avell could be. But January 20, 1746, on the road to Bristol, he read Lord King's great work on the " Constitution of the Primitive Church," etc., in which the learned author shows that bishops and presbyters are the same order. He was convinced, and writes: "In spite of the vehement prejudices of my education, I was ready to believe that this was a fair and impartial draught." His views were modified, and though some lingering
The Rule of His Life, 113 traces of High-ehurchism perhaps clung to him for many years, he was no longer a bigot.
was now past forty years of age. His personal api>earance is thus described by the celebrated Dr. Kennscott, who heard him preach his last sermon at Oxford in 1744: "He is neither tall nor fat, for the latter would ill become a Methodist.
His black hair, quite smooth and parted very exactly, added to a peculiar composure in his countenance, showed him to be an uncommon man. His prayer -was soft, short, and conformable to the rules of the university. His text was Acts iv. 31. He spoke it very slowly, and with an agreeable emphasis. When he came to what he called his plain, practical conclusion, he fired his address with so much zeal and unbounded satire as quite spoiled
W'hat otherwise might have been turned to great advantage. , . . Had these things been omitted, and his censures moderated, I think his discourse as to style and delivery would have been uncommonly pleasing. He is allowed to be a man of great parts, and that by the excellent dean of Christchurch (Dr. Conybeare); for the day he preached the dean generously said of him : 'John
Wesley will always be thought a man of sound sense, though an enthusiast.' In reference to the latter charge, made also by another, AVesley answered : * I make the word of God the rule of all my actions, and no more follow any secret impulses in1 1 Life of John Wesley. stead of it than I follow Mohammed or Confucius.
I rest not on ecstasies at all, for I never feel them, but judge of my spiritual estate by the improven]ent of my heart and the tenor of my life conjointly. I desire neither my dreams nor my waking thoughts to be at all regarded, unless just so far as they agree with the oracles of God.'
Happy in his work, notwithstanding all its hardships and all its dangers, and happy in the love of God that burned brightly in his soul, the opinions of men of the world were of little moment to him.
His constant cheerfulness under all his trials was. proverbial. He writes to his friend Blackwell, while on a journey: "1 am content with whatever entertainment I meet with, and my companions are always in good humor, 'because they are with me.'
This must be the spirit of all who take journeys with me. If a dinner ill dressed, a hard bed, a poor room, a shower of rain, or a dirty road, will put them out of humor, it lays a burden upon me greater than all the rest put together. By the grace of God, I never fi-et ; I repine at nothing ; I am discontented with nothing. And to have persons at my ear fretting and murmuring at every thing, is like tearing the flesh off my bones."
But his spirit was often sweetly refreshed. Monday, Dec. 23, 1744, he writes in his jouraal: "In tlie evening, while I was reading prayers at Snowsfields, I found such liy;ht and strength as I never; His Spiritual Strength. 11 > remember to have had before. . . . Tuesday, 25th, I waked, by the grace of God, in the same spirit; and about eight, being with two or. three that believed in Jesus, I felt such an awe and tender sense of the presence of God as greatly confirmed me therein. So that God was before me' all the day long. I sought and found him in every place, and ' Now Icould truly say, when I lay down at night, have lived a day.'" At Newcastle, July, 1748: a glorious hour in the"Sunday, 17.—We had morning. At half an hour past eight I preached in the Castle-garth, and again at four in the afternoon to a vast multitude of people. Monday, 18.
In the afternoon we rode to Widdington. The peoI^le flocked in from all parts. It was a delightful evening, and a delightful place under the shade of tall trees, and every man hung upon the word none stirred his head or hand, or looked to the right or left, while I declared in strong terms the grace of our Lord Jesus Christ. Thursday, 21.
At seven I preached (at Berwick) to a far larger congregation than before; and now the word of God was as a fire and a hammer. I began again and again after I had thought I had done, and the latter words were still stronger than the former ; so that I was not surprised at the number which attended next morning, when we had another joyful, at five (atsolemn hour. Sunday, 24.—I preached
Newcastle again), at half-past eight in the Castle- ; 116 Life of John Wesley. garth, and at four in the afternoon. I was weary and fiiint when I began to speak, but my strength was quickly renewed. Thence we went to the society. I had designed to read the Rules, but I could not get forward. As we began so we went on till eight o'clock, singing and rejoicing and praising God. Thursday, 28.—We rode over to Nint-head, where I preached at eight. We then went to Alstone. At noon I preached at the cross.
In the evening I preached at Hindley-hill again, and we praised God with joyful lips. Tuesday, about noon at Biddick, andAugust 2.—I preached at Pelton in the evening. I intended to give an exhortation to the society, but as soon as we met the spirit of supplication fell upon us, so that I could hardly do any thing but pray and give thanks, till it was time for us to part."
Such extracts might be multiplied. They continually recur throughout his journal, and show that "the joy of the Lord was his strength." The happy experiences, too, of his converts were cause for rejoicing. One of these was a poor old woman in Glasgow. Meeting on the street one day the minister of the kirk she had been accustomed to attend, he accosted her: "0 Janet, where have ye been, woman? I have na seen ye at the kirk for long." "I go," said Janet, "among the Methodists." "Am«ng the Methodists ! " said the minister
"why, what gude get ye there, woman?" "Glory Soldier Methodists. 117 to God ! " replied Janet. " I do get gude, for God for Christ's sake has forgiven me au my sins!"
"Ah, Janet," said the minister, " be not high-minded, but fear; the devil is a cunning adversary." "I dunna care a button for the deevil," answered Janet; "I've gotten him under my feet. I ken the deevil can do muckle deal, but there is ane thing he canna do." "What is that, Janet?" "He canna shed abroad the love of God in my heart; and I'm sure I've got it there!" "Weel, wed," replied the good man, "if ye have got it there,
Janet, hold it fast, and never let it go."
Thomas Beard, "a quiet and peaceable man, who had lately been torn from his trade and wife and children, and sent away as a soldier for no other crime, real or pretended, than that of calling sinners to repentance, sunk after awhile under his burden ; but his soul was in nothing terrified by his adversaries. His fervor increasing, he was lodged in the hospital at Newcastle, where he still praised
God continually. He was let blood, but his arm festered, mortified, and was cut off"; two or three days after, God signed his discharge and called hinj up to his eternal home." John Evans, another soldier, became deeply convicted and sought forgiveness with tears. "But October 23d, as William Clements was at prayer," he writes, " I felt on a sudden a great alteration in my soul. My eyes overflowed with tears of love. I knew I was
118 Life of John Wesley. through Christ reconciled to God, which inflamed my soul with fervent love to him whom I noAV saw: " Heto be my complete Redeemer." Wesley adds continued both to preach and live the gospel till the battle of Fontenoy. One of his companions saw him there laid across a cannon (both of his legs having been taken off by a chain-shot) praising God and exhorting all that were round about him ; which he did till his spirit returned to God."
God's grace was sufficient to keep his servants steadfast even in the army, while it also made them famous for their courage in the field. England had no braver soldiers than the Methodists, and Methodism had no truer disciples than those in the ranks of war. The following extracts from two soldiers, writing to Wesley from the field of battle, illustrates what spirit they were of: " On the 29th we marched close to the enemy, and when I saw them in their camp my bowels moved toward them in love and pity for their souls. We lay on our arms all night. In the morning, April 30th, the cannon began to play at half an hour after four, and the Lord took away all fear from me, so that I went into the field with joy. The balls flew on either hand, and men fell in abundance, but nothing touched me till about two o'clock; then I received a ball through my left arm, and rejoiced so much the inore. Soon after, I received another into ; but Imy right, which obliged me to quit the field
The Conversion of Children. 119 scarce knew whether I was on earth or in heaven.
[t was one of the sweetest days I ever enjoyed."
And again from the other: "April 30.—The Lord was j^leased to try our little flock, and to show them his mighty power. Some days before, one of them, standing at his tent-door, broke out into raptures of joy. In the battle before he died he openly declared : ' I am going to rest from my labors in the bosom of Jesus.' I believe nothing like this was ever heard of before in the midst of so wicked an army as ours. Some were crying out in their wounds, 'I am going to my Beloved;' others, ' Come, Lord Jesus, come quickly.' There \vas such boldness in the battle among the little despised flock that it made the officers as well as the common soldiers amazed ; and they acknowledge it to this day. The hotter it grew the more strength was given me. I was full of joy and love, as much as I could well bear. Going on, I met one of the l)rethren with a little dish in his hand seeking for water. He smiled, and said he had 'got a sore wound in his leg.' I asked, 'Have you gotten
Christ in your heart?' He answered: 'I have, and I have had him all the day. Blessed be God that I ever saw your face!'"
The glorious work reached the hearts of children also. Some very remarkable cases are recorded by Wesley. A few of these we give, to show^ that tlie conversion of children, even in their earliest years,
120 Life of John Wesley. has been characteristic of Methodism from the btv giiming. September, 1744, he writes in his journal
"Sunday, 16.— 1 buried near the same place one who had finished her course, going to God in the full assurance of faith, when she was little more than four years old. In her last sickness (having been deeply serious in her behavior for several months before) she spent all the intervals of her convulsions in speaking of or to God ; and. when she perceived her strength to be nearly exhausted she desired all the family to come near, and prayed for them all, one by one ; then for her ministers, for the Church, and for all the world. A short time after, recovering from a fit, she lifted up her eyes and said, 'Thy kingdom come,' and died." And in March, 1745: "Tuesday, 18, I rode to Pontefract; on Wednesday to Epworth, and on Thursday, by Barley-hall, to Sheffield. I was glad of having an opportunity here of talking with a child
I had heard of about eight years of age. She was convinced of sin some weeks before by the words of her elder brother, dying in the full triumph of faith. I asked her abruptly, 'Do you love God?'
She said, 'Yes, I do love him with all my heart.'
I said, 'Why do you love him?' She answered, 'Because he saved me.' I asked, 'How has he saved you?' She replied, 'He has taken away ray sins.' I said, 'How' do you know that?' She answered: 'He told me himself on Saturday, "Thy
I Teachmg of the Holy Ghost 121 sins are forgiven thee," and I believe him ; and I pray to him without a book. I was afraid to die, but now I am not afraid to die ; for if I die I shall go to him.'"
June, 1746, he writes again : " Saturday, 28.— inquired more particularly of Mrs. N. concerning her little son. She said 'he appeared to have a continual fear of God, and an awful sense of his presence; that he frequently went to prayers by himself, and prayed for his father and many others by name ; that he had an exceeding great tenderness of conscience, being sensible of the least sin, and crying and refusing to be comforted when he thought he had in any thing displeased God ; that a few days since he broke out into prayer aloud, and then said: "Mamma, I shall go to heaven soon, and be with the little angels; and you will go there too, and my papa, but you will not go so soon;" and that the day before he went to a little girl in the house and said : " Polly, you and I must go to prayers. Do not mind your doll; kneel down now, I must go to prayers; God bids me.'"
Wesley adds: "When the Holy Ghost teachers, is there any delay in learning? This child was then just three years old. A year or two aftei', he died in i:)eace."
Cliarles Wesley's Mar-Toils and Dangers— Grimshavv— riage—True Keligion—Grace Murray—The Earthquake —Taming the Shrews—Preachers. other Bristol, and Leeds, after visiting 1748,IN weeks, Ireland. Three set out for places, Wesley however, elapsed before the weather allowed him to set sail. The interval he spent in preaching in churches and chapels, in inns and in the open air.
He reached Dublin at length on March 8th, and next morning preached at five o'clock. From Dublin he went on a tour through the country, preaching, visiting, and meeting the classes till the end of INTay, when he returned to England. On the 2d, of June he held his Annual Conference in London.
A few days after he went to Bristol, and opened Kingswood school. Three days after, he set out for the North of England, preaching on the way at all the towns and villages through which he passed, until he reached Newcastle July 9th. Here he spent more than five weeks on Newcastle Circuit, constantly laboring, till on the IGtli of August he started southward again. On the Avay he continued to preacli and visit the societies as usual, and met with many adventures. At Halifax he attempted to preach tu an "iuHuoH^o number of j)eo])k^ roaring
(122) Grimshaw and Colbeck. 128 like the Avaves of the sea." A man threw money among the crowd, creating great disturbance. Wesley was besmeared with dirt, and had his cheek hud open by a stone. Finding it impossible to make himself heard, he adjourned to a meadow near by, and spent an hour with those that followed him "in rejoicing and praising God." At HaAvorth he met Avith GrimshaAV, the incumbent of the parish
—a Methodist, and of the noblest kind. "In the surrounding hamlets he Avas accustomed to preach from tA\elve to thirty sermons AA'eekly. Of strong mental power, and educated at Cambridge, he yet accommodated himself to his rustic hearers. His power in prayer was marvelous. Often he Avould sleep in his OAvn hay-loft simply to find room in the parsonage for strangers. Upon the bleak mountin rain and snow,AA"ith no regular meals,ains—often and sometimes Avith but a crust—he unweariedly pursued his itinerant labors Avith a cheerful and grateful spirit. His dress Avas plain, and sometimes shabby. Often he had but one coat and one pair of shoes, because of his benevolence. His congregations were rude and rough, but hundreds of them were converted through his preaching. He died
April 7, 1763, saying: ' I am as happy as I can be on earth, and as sure of heaven as if I was in it.'
' For me toOn his coffin was inscribed the words, live is Christ, and to die is gain.'
From HaAvorth Wesley, in company with Griin124 Lij'e of John Wesley. shaw and Colbeck, went to Kouglilee. Here the mob, with the connivance of the magistrate, assaulted them. Wesley was struck in the face, beaten to the ground, and forced into a house. Grimshaw and Colbeck Avere used with the utmost violence, and covered with sludge. One person was dragged by the hair, some were beaten with clubs, others trampled in the mire. All this outrage was incited by the Rev. Geo. White, a popish renegade, but now the curate of Colne. At Bolton the mob thrust him down once or twice, but he continued to preach. Stones were thrown and attempts made to silence him. One man began to bawl in his ear, when a missile struck him on his cheek, and he stopped. Another was forcing his way through the crowd to him when a stone hit him in the forehead and covered his face with blood. A third reached forth to seize him, when a sharp flint struck him on the knuckles and made him quiet. So preaching, Wesley got back to London September 4.
Here he spent a week, then went to Cornwall; thence to Bristol, and back to London again October 15, where he continued to labor till the close of the year.
At the Conference of this year the preachers were directed to visit the poor members as much as the rich; in general, not to pray in public more than eight or ten minutes at a time ; and to avoid popu- /. e., "the gaining a greater degree of esteemlarity—
Oiarles Married—More Bot ks. 1 25 or love from the people than is for the glory of God." There was another matter of great interest and importance. Five years before, in his
Thoughts on Marriage and Celibacy," Wesley had strongly commended a single life. Charles Wesley was now courting Miss Sarah Gwynne, a lady every way suited to him ; but his brother's tract stood in the way. The Conference took the subject up, and, says Wesley, "in a full and friendly debate, convinced me that a believer might marry without suffering loss in his soul." Accordingly, on April 8 of the following year, Charles was married by his brother, who writes: "It was a solemn day, such as became the dignity of a Christian marriage."
Charles himself says : " We were cheerful without mirth, serious without sadness; and my brother seemed the happiest person among us."
In the latter part of the year Wesley began to publish " all that is most valuable in the English tongue in three-score or four-score volumes, in order to provide a complete library for those who fear God."
This involved immense additional labor through seven years, in which time he completed it, under the title "A Christian Library." In the same period, notwithstanding a long and serious illness, and besides his usual labors, he prepared and published certain books of instruction for Kingswood school, his " Notes on the New Testament," and numerous controversial and other tracts, among them one on :
126 Life of John Wesley.
"Directions Concerning Pronunciation and Gesturo." He also spent a month in lecturing to his preachers gathered at Kingswood. No one wa? more removed from fanaticism than he; but neither did he believe in the sufficiency of human learning and reason. "Human learning," said he, "is by no means to be rejected from religion ; but if it is considered as a key, or the key to the mysteries of our redemption, instead of opening to us the kingdom of God, it locks us up in our own darkness.
God is an all-speaking, all-working, all-illuminating essence, possessing the depths of every creature according to its own nature; and when we turn from all impediments the divine essence becomes as certainly the true light of our minds here as it will be hereafter. This is not enthusiasm, but the words of truth and soberness." This opinion was confirmed by experience. Thus at Lim.erick he writes
" The more I converse with this people the more I am amazed. That God hath wrought a great work among them is manifest ; and yet the main part of -able to and unbelievers—are notthem—believers give a rational account of the plainest principles of religion. It is plain God begins his work at the heart; then 'the inspiration of the highest giveth understanding.' " Fourteen years afterward, in defending his employment of unlearned lay preachers, he says: "What I believe concerning learning is this—that it is highly expedient for a guide of ISuccess in Ireland— Outrages. 127 souls, but not necessary. What I believe to be al> solutely necessary is a faith unfeigned, the love of God and our neighbor, a burning zeal, for the advancement of Christ's kingdom, with a heart and life wholly devoted to God. These 1 judge to be necessary in the highest degree ; and next to these a competent knowledge of the Scriptures, a sound understanding, a tolerable utterance, and a willingness to be as the filth and oifscouring of the world."
He further advises no one above twenty years of age to think of learning Greek or Latin, on the ground that he could then employ his time abundantly better. French he considered " the poorest, meanest language in Europe—no more comparable to the German or Spanish than a bagpipe is to an (u-gan."
In Ireland he met with much success, though he had great opposition. All sorts of slanders were circulated against him. At Bandon it was asserted that Methodism was all Jesuitism at bottom; at Blarney that the Methodists placed all religion
" in wearing long whiskers." At Cork, by the secret plottings of the clergy, a mob was raised that committed the most horrible outrages against the Methodists for months together, unchecked by the mayor. Women as well as men were beaten and wounded nearly to death, their houses broken and their goods destroyed. Depositions were laid before the grand jury of the Cork assizes respecting the 128 Lije of John Wedey. leaders of the mob ; tliey were all thrown out, but the grand jury made a presentment, to wit: "That Charles Wesley and seven other Methodist preachers therein named were all persons of illfame, vagabonds, and common disturbers of his majesty's peace, and ought to be transjDorted." Next spring several of these preachers presented themselves for trial. They were ordered into the dock of common criminals. Butler, a mean fellow, the leader of the rabble, was the first witne&s against them.
The judge, looking at him with a suspicious eye, asked wdiat his calling was. The worthless fellow hung his head, and sheepishly replied : " I sing ballads, my lord." The judge lifted up his hands in surj^rise, and said: "Here are six gentlemen indicted as vagabonds, and the first accuser is a vagabond by profession." A second witness impudently answered: "I am an anti-swaddler, my lord."
The judge resented his insolence, and ordered him out of the room. Then turning to the jury he reprimanded the corporation and others for suffering such a vagrant as Butler to be the ringleader of a rabble, and commit such atrocious outrages upon so many of the peaceable and respectable inhabitants of the city; and declared it was an insult to the court to bring such a case before him.
A.n event that caused Wesley deep pain now occurred. Grace Murray, a young and talented widow of mean extraction, but a zealous, energetic,
Grace Murray—Earthquake iu London. 129 and successful female itinei'ant, was chosen by liini to be his wife, and they became formally ent^a^ed.
She seems, however, to have chiefly consulted her ambition in thus acceding to Wesley's proposal, while her heart was really given to John Bennett, one of Wesley's most able and best educated i)reachers. This was, however, unknown to Wesley until she wrote him asking his consent to her mari-iage to Bennett. Wesley was " utterly amazed," but wrote a mild answer, "supposing they were already married;" but she hesitated, came baok to Wesley, again returned to Bennett, and so coquetted between the two, though without the knowledge of either, for six months, until Charles, who strongly opposed the marriage on the ground that she was unsuitable for his brother, on his return from a visit to the latter, met her, took her behind him to Newcastle, where Bennett was, and in a week married them. The whole matter was one of the severest trials of Wesley's life.
In February, 1750, an earthquake occurred that filled London with alarm. Exactly a month afterward a second shock, longer and more violent, was felt; and ten days later another. People became frantic with fear. Meantime a crazy soldier prophesied that on the 4th of April there would be another earthquake that would destroy half of London.
When the night arrived, people left their houses and crowded into the parks and other open places.
130 Life of John Wesley.
The cliiirclies were packed, especially the chapels of the Methodists. In Hyde Park, at midnight, amid dense darkness, and surrounded by terrorstricken multitudes, Whitefield preached on the coming judgment of the last day, the wreck of nature, and the sealing of man's eternal destinies.
Wesley remained in London for three weeks after the first shock, and held "a solemn fast day" and . two watch-night meetings, besides other services.
He then set out for Bristol, and was succeeded by his brother Charles, who preached at least four times respecting the fearful events then . agitating the public mind. He also issued a pamphlet entitled "Hymns Occasioned by the Earthquake," containing nineteen hymns, and breathing a happy hopeful spirit. In the midst of the commotion the cruelly treated and broken-hearted Mehetabel Wesley died, and was buried by Charles, who preached from the text, " Thy sun shall no more go down, neither shall thy moon withdraw itself; for the Lord shall be thine everlasting light, and the days of thy mourning shall be ended."
On the 19th of March Wesley set out for Ireland.
On the way he overtook John Lane, a preacher in the third year of his itinerancy, who had set out from Bristol with three shillings in his pocket. Six nights out of seven he had been entertained by strangers, and on his arrival had just a penny left.
Five months afterward this brave itinerant died, Incidents in Ireland. 131 his last words being, " I have found the love of God in Christ Jesus." "All his clothes," writes a friend who was with him at the time, "linen and woolen, his stockings, hat, and wig, are not thought sufficient to pay his funeral expenses, which amount to £1 17s. 3d. All the money he had was one shilling and four pence." "Enough," adds Wesley, "for any unmarried preacher of the gospel to leave to his executors."
In Ireland several incidents occurred worthy oi record. One day he rode, with but an hour oi two's intermission, from five in the morning till ninety miles—whennearly eleven at night—about he came to Aymo, where he wished to sleep ; but the woman who kept the inn refused him admit tance, and let loose four dogs to worry him. At Portarlington he had the task of reconciling two termagant women, who talked for three hours, and gi-CAV warmer and warmer till they were almost distracted. Wesley says : " I perceived there was no remedy but prayer, so a few of us wrestled with God for above two hours." Then at last anger gave place to love, and the quarrelsome ladies fell upon each other's neck.
At Tullamore he rebuked the society for their lukewarmness and covetousness, and had the pleasure of seeing them evince signs of penitence. At Anghrim he preached " to a well-meaning, sleepy people," and "strove to shake some of them out of 132 Life of John Wesley. sleep by preaching as sharply as he could." At Limerick he told " the society freely and plainly of their faults." His preachers, too, gave him trouble.
He writes to Edward and Charles Perronet: "I have abundance of complaint to make as well as to hear. I have scarce any one on whom I can depend when I am a hundred miles off! 'Tis well if I do not run away soon, and leave them to cut aud shuffle for themselves. Here [in Ireland] is a glorious people; but O where are the shepherds? The society at Cork have fairly sent me word that they will take care of themselves, and erect themselves into a dissenting congregation. I am weary of these sons of Zeruiah ; they are too hard for me."
Controversies—Wesley's Marriage—"Sifting" the Preachers—Calvinism—Scotland—Very 111—An Invalid's Rest. period immediately succeeding 1750 wasTHE one fraught with great anxiety to Wesley.
Grave errors appeared among the London Moravians—both of doctrine and practice—and began to infest the Methodists also ; and he found it necessary to attack them. Much ill feeling was engendered, and the controversy continued through years following. Another extremely bitter controversy was between the Wesleys and Whitefield on one side, and the Bishop of Lavington on the other.
The latter had attacked the Methodists first in 1749 in a scurrilous publication, entitled " Enthusiasm of the Papists and Methodists Compared." Wesley replied severely. The bishop rejoined in a second part of the same pamphlet. Wesley answered still more severely; and so it continued till Lavington was forced to be silent.
A greater source of trouble was his marriage to Mrs. Vazeille, February, 1751. Having come to the conclusion that "in my present circumstances
I might be more use&l in a married state," he speedily consummated his design. Unfortunately, he could scarcely have hit upon a more unsuitable
(133) 134 ii/e 0/ John Wesley. alwoman. Of a bitter and angry spirit—indeed, most if not quite the torment insane—she became of his life. A number of times she left him, and again returned. She defamed him in private, and seized his letters and put them in the hands of those she knew were his enemies, interpolating so as to make them bear a bad construction. In one or two instances she published them. At times she was outrageously violent toward him, and there was always little else in their intercourse than constant connubial storms.
Wesley was almost worn away. February, 1756, he writes: "Your last letter was seasonable indeed.
The being continually watched over for evil ; the having every word I spoke, every action I did fi-iendly eye; thesmall and great—watched with no hearing a thousand little tart, unkind reflections in return for the kindest words I could devise,
'Like drops of eating water on the marble, At length have worn my sinking sjairits down.'
'Yet I could not say Take thy plague away from me,' but only ' Let me be purified, not consumed.'
Wesley patiently endeavored to win her to a better mind, but all was in vain. His domestic wretchedness was protracted through thirty years, until she died October 8, 1781.
It is no mean proof of the greatness of Wesley's character that during all the years of this ministry his public career never wavered nor appeared to The Calvinian Controversy. 135 lose one jot of its amazing energy. It was well that it was so, for difficulties thickened on every side. One source of trouble and uneasiness was the conduct of many of his preachers. One James
Wheatley had to be expelled for gross immorality.
Some were accused of railing, others of idleness, and he greatly feared there was a wide-spread decline of zeal and labors among them. He determined upon a sifting, and for this purjx)se sent
Charles to Leeds to hold a Conference, directing him to prefer grace before gifts, and to deal not only with disorderly walkers, but also with triflers, the effeminate, and busybodies. Six preachers resigned their work that year, six the next year, and twelve more in the four years thereafter out of sixty-eight in all employed. \Yesley wrote: "It is far better for us to have ten or six preachers who are alive to God, sound in the faith, and of one heart with us and with one another, than fifty of whom we have no assurance."
The Calvinian controversy which now began to rise added one more source of trouble. In 1751 three of the preachers at the first Irish Conference avowed Calvinistic opinions. Othei-s, it was ruv^evamored—and among them Charles Wesley infected also with the same views. Under such circumstances Wesley, in 1752, issued his "Predestination Calndy Considered," a pamphlet of eightythree pages, written in a most loving spirit, l)ut
136 Life of John Wedey. showing conclusively that the Calviuistic doctrine of election necessarily involved the corresponding and abhorrent doctrine of opreprobation—plainly posed to the Scriptures and dishonoring to God.
His pamphlet utterly demolished the Calvin ian theory, and to it no Methodist ventured a reply; but a Dr. Gill, a learned Baptist, attempted it twice, but he was no match for Wesley at the best, and his answer was not even worthy of himself. A most bitter and painful controversy, however, ensued, lasting for many years, and dividing the friends of Christ.
Through all Wesley continued to travel and preach through three kingdoms. In 1751 for the first time he visited Scotland, and succeeded in planting Methodism' there, though it has never flourished there as in England. Returning, he pursued his itinerant labors through England and Ireland during the rest of that year and all of the following year. In 1751 he held the first Irish
Conference at Limerick. A general decay of the societies in Ireland Avas reported, occasioned partly by the teaching of Antinomian and Calvinian doctrines, partly by the want of discipline, and partly by the misbehavior of the preachers. Various measures were adopted to remedy these evils. He staid twelve weeks in Ireland and then Avent to Bristol, and thence to London, where he spent the remainder of the year.
Serioudy Indisposed. 137
It were wearying even to read all the journeyings of this evangelist of Christ. But at last strength began to fail under his many heavy burdens. For months during 1753 his health was feeble, until on November 12, preaching at Leigh, in Essex, he caught cold. Two days after, on returning to London, he "had a settled pain in his left breast, a violent cough, and a slow fever." His physician ordered him at once to remove into the country and to rest, which he did, going to his friend Mr. Blackwell, at Lewisham. The news of his illness spread rapidly, and caused general alarm. Charles Wesley hurried to him, and though he was then considerably better, thought him "still in imminent danger, being far gone and very suddenly in a consumption." He then went to the Foundry and preached on the power of prayer, and declared it to be his opinion that if his brother's life was prolonged it would only be by the prayer of faith.
Whitefield was touched with the deepest sorrow, and, forgetting the differences between them, wrote "Bev. and Very Dear Sir— If seeing you so weak when leaving London distressed me, the news and prospect of your approaching dissolution have quite weighed me down. I pity myself and the Church, but not you. A radiant throne awaits you, and erelong you will enter into your Master's joy. If in the land of the dying, I hope to pay my last respects to you next; if not, reverend and very dear sir,
138 lAJv of John Wesley.
F-a-r-e-w-e-1-1 ! Ptcb sequar, esti non passibus cequis.
My heart is too big, tears trickle down too fast, and you, I fear, are too weak for me to enlarge. Underneath you may there be Christ's everlasting arms!"
He continued to improve, however, and in five weeks was able to remove from Lewishara. Still he was an invalid for the first six months of 1754.
But he did not remain idle. He began the newyear at the Hotwells, Bristol. On the first Sunday of the year he commenced writing his "Notes on the New Testament," "a work," says he, "which I would scarce ever have attempted had I not been so ill as not to be able to travel or preach, and yet so well as to be able to read and write." With the exception of the time prescribed for exercise on horseback, two hours for meals, and one for private prayer, he spent sixteen hours a day on this work.
In ten weeks his rough draft of the translation and tlie notes on the Gospels were completed. He then returned to London, and retiring to the village of Paddington, he spent nearly the whole of the next three months in writing, except that he came to town every Saturday evening to take part in the services next day. He preached first again at Bristol INIarch 26, and after that a few times' till Whitsunday, when he once more took the evening service at the Foundry; but he Avrites: "I have not recovered my whole voice or strength ; perhaps I never may; l)ut let me use what I have.'"
He now began to travel some, and in the last of May held his Annual Conference. In the summer, however, he again became very unwell, and was again ordered to repair to the Hotwells, Bristol, without delay. He did so; but in three weeks started again, September 5, on a preaching tour to Taunton, Tiverton, and other places. September
10 he got back to Bristol, "at least as well as when he left it," having preached eight times in as many days, besides traveling, visiting, and meetiug his societies. He then remained at Bi'istol three weeks longer preaching and visiting, till on attempting to hold a watch-night service September 27, at eleven o'clock, he almost lost his voice, and the next evening it entirely failed. He then set out for London, and arrived there October 4, where he seems to have remained the rest of the year in great feebleness. Nevertheless, besides the work already noticed, he published during this year "An Extract of his Journal from November 25, 1746, to July
20, 1749," one hundred and thirty-nine pages; "An Answer to Eev. Dr. Gill," and eight volumes more of his " Christian Library," which he had compiled from the writings of Leighton, Barrow, Charnock,
At the commencement of 1755 he was occupied, at the author's request, with the revision of Hervey's greatest work, "Theron and Aspasia." On the first of April he set out on a three months'
140 Life of John Wesley. journey to the North of England, seemingly with all his wonted vigor, preaching, visiting, and overseeing. Returning, he went to Norwich and thence to Cornwall, and so passed the rest of the year laboring as usual.
Separation—Sanctified Fanaticism—The Poor Actor—The " Softness "— PerUse of Money—Berridge— Shirley— sonal Appearance.
MOVEMENT now arose to separate from the Church of England and establish Meth-Aodism as a distinct Church. For years there had been much dissatisfaction among the societies. The Methodist preachers were generally not ordained, and therefore unable to administer the sacraments to their people, while in many cases they were rudely repelled from the communion in the churches of the Establishment, and refused the sacraments.
Again, the Established Church was very corrupt, the ministers ignorant in spiritual things, irreligious in life, and often immoral. Many of the most pious and influential of Wesley's preachers longed for some other arrangement to meet the pressing demands of the people. On the other hand, Charles
Wetsley, who was an ardent Churchman, with some few others, strongly opposed all innovation. A long and severe contest ensued. From 1755 to 1761 each year the matter was discussed at length in the Conferences, while numerous letters and pamphlets were published on the subject, pro and con. At the Conference of 1755 the preachers,
(141^ H2 Life of John Wesley.
"in seven or eight long conversations," gave their reasons for its expediency. Wesley said: "I will freely acknowledge that I cannot answer these arguments to my own satisfaction, so that my conclusion, which I cannot yet give up, 'that it is lawful to continue in the Church,' stands almost without any premises that are able to bear its w^eight."
The objection was justly urged that lay preaching, being clearly inconsistent with the discipline of the Church of England, was already a partial separation. In reference to this ^Yesley says: " We have not taken one step farther than we were convinced was our bounden duty. It is from a full conviction of this that we have (1) preached abroad; (2) prayed extempore; (3) formed societies; and (4) permitted preachers who were not episcopally ordained. And were we pushed on this side, were there no alternative allowed, we should judge it our bounden duty rather wholly to separate from the Church than to give up any one of these points.
Therefore if we cannot stop a separation without stopping lay preachers, the case is clear : we cannot stop it at all." Still he would not consent. He did not question the right to do so under the Scriptures. He declared his total dissent from the doctrine of apostolical succession, and said in reference to even an episcopal form of Church-government:
" That it is prescribed in Scripture I do not believe.
This opinion, which I once zealously espoused, I Against Separation. 143 have been heartily ashamed of ever since I read
Bishop Stillingfieet's 'Irenicon.' I think he has unanswerably proved that neither Christ nor his apostles prescribe any particular form of Churchgovernment, and that the plea of divine right for diocesan ej^iscopacy was never heard of in the primitive Church." He also maintains the superiority of the Methodist order of services over that of the Church of England. He says: "The longer
I am absent from London, and the more I attend the service of the Church in other places, the more I am convinced of the unspeakable advantage which the Methodists enjoy. I mean even with regard to public worship, particularly on the Lord's-day."
He then goes on to compare at length the services of the Methodists with those of the Church of England, to show the great superiority of the former, and therefore why they could never be given up. But he ai'gues against formal separation on the ground of expediency, alleging principally that it would prejudice the cause of the Methodists with many who otherwise would be their friends, cause many to leave the societies, and engage him in a thousand controversies, so as to almost entirely divert him from useful labors. On these grounds he decided to remain.
Commotion now arose in another quarter. In 1762 great extravagances began in the London Society. Maxfield and Bell, two of the preachers.
; 144 Ldfe of John Wesley. with many of the members, began to utter the wildest opinions, and to make the most fanatical claims.
Wesley, with Charles, went to see them about it, and afterward wrote them what he disliked in them i. e., " their supposing man may be as perfect as an angel ; that he can be absolutely perfect that he can be infallible, or above being tempted; or that the moment he is pure in heart he cannot fall from it." Also " their depreciation of justification," and their doctrines that a sanctified person needs no self-examination, no private prayer; and that he cannot be taught by any one who is not in the same state as himself.
But it was too late. Bell and Maxfield both went off and took some two hundred of the society with them. On the other hand, Charles Wesley was led by these excesses to considerably modify his views of the doctrine of sanctification, and consider it not the product of simple faith only, but also " of severe discipline, comprehending afiliction, temptation, long-continued labor," etc. Many of his former
Berridge, Ro-co-workers— among them Madan, maine, and even Whitefield — openly contended against Wesley. Wesley was most uneasy, but Fletcher came to his aid, and he was enabled to stand fast against his opposers on the right-hand and on the left, rescue the societies at last, and under God to establish the genuine doctrine of Christian perfection as the accepted teaching of Methodism.
The Indigent Actor. 145
All tliis time the Calviniau controversy continued with more or less vigoi\ Socinianism, too, upreared itself before him, and Wesley was obliged to write an octavo volume of five hundred and twenty-two pages in answer to Dr. Taylor, the most eminent Socinian minister of his age. Wesley's book was a most triumphant refutation of the heresy, it being the ablest work on the subject in the English language. He still had to defend himself from attacks through the press. He was unremitting in his benevolent labors for the poor and suffering in every place. An incident that happened in Ireland illustrates the genuineness of his philanthropy. In a public house were a number of loungers, and among the rest a starving actor in a motley dress that had se^n better dap, reclined on a wooden bench in the corner. The landlady, a true termagant, furiously bawled out to the poor player: "Turn out, you pitiable ragamuffin of promises, but no money; either I—plenty pay your way, or you and your doll of a wife turn out." Just then Wesley entered, and instantly the landlady became as mild as a May day. "Dear sir," says she, "I am glad you're come; this man, sir, is a very bad man, sir ; as you said in your sermon yesterday, 'He that oppresseth the poor is a bad man,' sir." "What has he done?" asks Wesley. " Why, sir, I have kept him and his wife for a fortnight, and have never seen the color of his; 146 Life of John Wesley. moucy. Three crowns is my due, and I '11 have it if law can get it." "Who is this gentleman?"
"Who is he? Why, he is one of those you preach of your player men. I wish you couldagainst—one preach them out of town. Why, sir, they are all starving. I do n't think this man has got a good meal for a fortnight, except what I have given him, and now you see his gratitude." Wesley approached the poor, dejected actor and said: "You serve the stage, young man ; would I could teach you to serve your God, you would find him a better master.
Pardon me, I mean not to upbraid you, or to hurt your feelings. My Master sent you this," putting into his hand a guinea; "retire and thank him."
"Who is your master?" cried the actor; "whero and how shall I thank him ? " " God is my Master return him thanks." "How?" "On your knees when in private; in public at all times; in your principles and practice. Farewell; go, comfort your wife and children." The poor fellow was dumbfounded, and sobbing the thanks he could not speak, he left the room. "Three crowns is your demand on our afflicted brother?" said Wesley to the landlady. "Yes, sir; fifteen shillings." "I will pay you," said Wesley; "but what can you think of yourself? How terrible will be your condition on your death-bed, calling for that mercy which you refuse to a fellov. -creature ! I shudder whilst under your roof, and leave it as I would the pestiGocVs Steward for ihe Poor. 147 lence. May the Lord pardon your sius." With this he put fifteen shillings on the table, and made his exit. "Pardon my sins!" quoth the irate virago, "pardon my sins, indeed! And why not his own? I'll warrant he has as much to answer for as I have ; getting a parcel of people together that ought to be minding their Avork. Why, it was only yesterday that he was preaching everybody to the devil that encouraged the players."
Money never staid with John Wesley long. In 1766, when he was sixty-three years old, by the will of a Miss Lewin he received £1,000. He said,
" I am God's steward for the poor," and he gave it all away in less than two years. His sentiments on the subject of giving are embodied in a pastoral address issued about 1764. He says : " If you are not in pressing want give something, and you Avill be no poorer for it. Grudge not, fear not; lend unto the Lord, and he will surely repay. If you earn but three shillings a Aveek and give a penny out of it, you will never want. But I do not say this to you Avho have ten or fifteen shillings a Aveek and give only a penny. To see this has often grieved my spirit. I have been ashamed for you, if you have not been ashamed for yourself. O be ashamed before God and man ! Be not straitened in your own boAvels, Give in proportion to your substance. You can better afibrd a shilling than he a penny. Open your eyes, your heart, youi
148 Life of John Wesley. liajid." His three well-known rules for a Christian in his conduct in relation to money are elaborated at length in his sermon on the "Use of Money," published about this time, viz. : (1) " Gain all you can ; (2) save all you can ; (3) give all you can."
Difficulties and oppositions still beset him. At Grampound, " a mean, inconsiderable village," the mayor sent two constables to prohibit him from preaching. Wesley answered : " The mayor has no authority to hinder, but it is a point not worth contesting ; so," he adds, " I went about a muskot-shot farther and left the borough to Mr. Mayor's disposal." At Stallbridge he had to apj^ly to the courts for protection. At Plymouth a large stone was thrown in at the window at the close of the sermon, and fell at his feet. At Swadlingbar, in Wales, as soon as he began preaching, a papist commenced "blowing a horn," but "a gentleman stepped up, snatched his horn away, and, without ceremony, knocked him down." At York he met with a ludicrous adventure: the rector there, the Rev. Mr. Cordeaux, on previous occasions had warned his congregation against hearing "that vagabond Wesley preach." Wesley, after preaching in his own chapel, now went in his canonicals to Mr. Cordeaux's church. The latter saw that he was a clergyman, and without knowing who he was offered him his church to preach. Wesley accepted,
Still Furiously Opj)osed. 149 and preached. After service Cordeaux asked his clerk if he knew who the stranger was. "Sir, he is the vagabond Wesley," replied the clerk, "against whom you warned us." "Ay, indeed," said the astonished rector, " we are trapped ; but never mind, we have had a good sermon."
Sometimes his congregations were unappreciative and stupid. At Liverpool the congregations were exceeding large, but many of the people "seemed to be like wild asses' colts." At Berwick he preached to " a drowsy congregation." At Kingswood he says: "Scarce thirty of them think it worth while to hear the word of God on a weekI preach." At North Scarleday—not even when he had a great multitude to hear him, but though he "spoke as plainly as he could on the first principles of religion, many seemed to understand him no more than if he was talking Greek."
On the other hand, there was much to encourage him. The work still increased. He had a noble corps of preachers, and others joined him. There was Berridge, vicar of Everton, in learning inferior to very few of the most celebrated men of Cambridge, where he had taken his degree, who for twenty years traveled his circuit, embracing five counties, and preached on an average from ten to twelve sermons every Aveek. Magistrates and squires and others furiously opposed him. The "old devil" was the name by which he was distin- ] 50 Life of John Wesley. guished among them. But he steadily pursued his work, renting houses and barns for preaching, and lay preachers employed and maintained, his Church income and the fortune inherited from "his father being approj)riated to the work, until even his family plate was converted into clothing for his itinerant preachers. Thousands were converted and brought into the Church under his ministry.
Capt. AYebb has already been mentioned. The Rev. Walter Shirley, first cousin to the Counte^ss of Huntingdon, who held a Church-living in Ireland, was another i30werfi.il ally. Cope, Bishop of Clonfert, threatened him. "Menaces, my lord." said Shirley, "between gentlemen are illiberal ; but Avhen they cannot be put into execution, they are contemj)tible." The Archbishop of Tuam, on the other hand, treated the charges brought against him with contemjot. Once the curate of Loughrea came to him with a very important air: "O your grace!" exclaimed he, "I have such a cii'cumstance to relate to you ; one that will astonish you." " Indeed," replied he, "what can it be?" "Why, my lord," said the curate solemnly, " Mr. Shirley wears white stockings." "Very anti-clerical and very dreadful," responded the archbishop. "Does Mr.
Shirley wear them over his boots?" "No, your grace." " Well, sir," said the prelate, " the first time you find him with his stockings over his boots, pray inform me, and I shall deal with Iiim accordinglv."
All Enemy to "Softness." 151
Thomas Walsh, too, must not be forgotten. " The best Hebrean," says Wesley, " I ever knew. I never asked him the meaning of a Hebrew word but he would tell me how often it occurred in the Bible, and what it meant in each place."
But the greatest of all was John Fletcher, a name ever memorable not only in Methodist annals, but in the history of the general Church of Christ. He joined the Methodists in 1755, and truly continued a bright and shining light till his death in 1785. His labors cannot here be related.
Suffice it that he appeared at a time when Wesley greatly needed such a man, and that through years following he continued to refresh the oft-tried heart and help the weaiy hand of his veteran chieftain.
Wesley could not endure "softness." When fiftyfive years old he traveled in one day ninety miles DU horseback and by post-chaise over miserable rtjads to meet his appointment to preach the following morning. Seven years later he made a tour
Uirough England, Scotland, and Ireland that lasted thii'ty-two weeks, everywhere preaching and visiting. On one occasion a servant, on entering his room, found his coachman rolling himself up and down the feather-bed most vigorously, because, as he said, Wesley would not sleep in it until it was made as hard as possible.
He maintained a constant warfare against worldliness. He exhorts against anv thina: beina: aimed 152 Life of John Wedey. at in dress except neatness and plainness, and says:
" It is true these are little, very little things, therefore give them up, let them drop ; throw them away without another word." He says of theaters that they "sap the foundation of all religion, as they naturally tend to eiface all traces of piety and seriousness out of the minds of men;" and he addressed a letter to the mayor and corporation of Bristol against permission being granted to build a new theater there. Yet he was no fanatic. The day after Conference closed at Bristol he attended a performance of Handel's "Messiah" in the cathedral, and afterward when in London spent part of an afternoon in the British Museum, then lately opened.
A spectator describes him at this period as travelling in an old, lumbering carriage with a book-case inside of it, and dressed in a cassock, with black silk stockings and large silver buckles. Horace Wal- ])ole heard him preach in 1766, and writes: "Wesley is a clean, elderly man, fresh-colored, his hair smoothly combed, but with a little soupcon of curls at the ends. Wondrous clever, but as evidently an actor as Garrick. He spoke his sermon, but so fast, and with so little accent, that I am sure he has often uttered it, for it was like a lesson. There were parts and eloquence in it, but toward the end he acted very ugly enthusiasm, decried learning, and told stories."
Crippled by a Fall. 158
Toward the end of 1765 he met with a severe accident by the fall of his horse, by which he Avas much bruised and made to suffer seriously for many months. As late as May, 1766, he writes: "I know not to what it is owing that I have felt more weariness this spring than I had done for many years, unless to my fall at Christmas, which perhaps weakened the springs of my whole machine more than I was sensible of." He also complains of feeling much pain, but adds: "But, blessed be
God, I have strength sufficient for the work to which I am called. When I cannot walk any farther I can take a horse, and now and then a chaise, so that hitherto I have not been hindered from visiting any place which I proposed to see before 1 left London."
Chapel Debts—Finances—Eules of Discipline—Profitable Conversation—Eules for a Revival—First College ApExperiences pointments—Whitefield's Death—Happy