Wesley Sick—The Work of a Methodist Preacher— None-such—The Sin of Screaming. collection missionary Methodist the first 1767IN for tlie Newcastle Wesley at taken up by was
American Indians. In the same year a connectional effort was made to pay off the debts upon the chapels throughout the kingdom. These debts amounted to eleven thousand three hundred and eighty-three jiouuds, and at that day was a burden heavy to be borne. A circular was issued and subscriptions taken up in all the societies to raise twelve thousand pounds. In two years eight thousand seven hundred pounds was raised, and much relief afforded; but chapel debts still existed, and were for years afterward one of Wesley's sorrows.
Some further details as to the state of Methodism at this period—twenty-eight years after gin—are interesting. Forty-one circuits haditsbeenoriformed, one hundred and four itinerants employed, and twenty-five thousand nine hundred and eleveii
(154) Finances—Discipline. 155 members of society gathered. Six of the circuits were in Yorkshire, and one-fourth of the members.
One fact worthy of notice at the Conference of this the presence of " many stewardsyear—1767—was and local preachers," besides the itinerants, showing that Wesley had wisely availed himself of the counsels of the laity. Salaries were small. In 1768 three married Methodist ministers and an unmarried one cost the Barnard Castle Circuit about £109 8s. a year, or about ten shillings and sixpence per minister per week. From the minutes of the Conference of 1765 we learn that £100 9s. 7d. was raised that year for Kingswood school. The yearly subscription in the classes was £707 18s. ; of which £578 was devoted to the payment of chapel debts,
17s. in defraying chapel expenses, and the remaining £91 Is. divided among the preachers who were in want.
At the same Conference rules Avere adopted for the management of the fund for the support of superannuated preachers, their widows and children.
Various other regulations werfe adopted to promote the work. In all future buildings there were to be sash-windows opening downward, but no "tub-]iulpits." Men and women were to sit apart everywhere.
Outdoor preaching had often been omitted to please societies and stewards, but this Avas not to be done again. Some of the preachers were not "merciful to their beasts," and it was directed that hard rid
156 Life of John Wesley. ing should be avoided, and that every one should "see with his own eyes his horse rubbed, fed, and bedded." Societies and congregations were to be taught singing. The people were to be urged to be good economists. Members might " tenderly and prudently call each other brother and sister; but as a rule they talked too much and read too little, and ought to amend in this." Many of them were
" absolutely enslaved to snuff;" some drank drams.
The preachers were enjoined on no account to indulge in such practices themselves, but were to speak to any snuffing during sermon.
Wesley discussed another topic at this Conference, as follows: "God thrust me and my brother out utterly against our will to raise a holy people.
Holiness was our point—inward and outward holiness. When Satan could no otherwise prevent this, he threw Calvinism in our way, and then Antinomianism. Then many Methodists grew rich, and thereby lovers of the present world. Next they married unawakened or half-awakened wives, and conversed with tlieir relations. Thence worldly prudence, maxims, customs, crept back upon us, producing more and more conformity to the world.
Then there followed gross neglect of relative duties, especially education of children." Wesley adds:
"This is not cured by the preachers. Either they have not light or not weight enough. But the want of these may be in some measure supplied bv
Profitable Conversation. 157 publicly reading the sermons [his own sermons] everywhere, especially the fourth volume, which supplies them with remedies suited to the disease."
In a letter to Fletcher about the same time, he writes: "Mr. Eastbrook told me yesterday that you are sick of the conversation even of them who profess religion ; that you find it quite unprofitable if not hurtful to converse with them three or four hours together, and are sometimes almost determined to shut yourself up as the less evil of the two. I do not wonder at it at all, especially considering with w'hom you have chiefly conversed for some time past. ... I Avill go a step farther; I seldom find it profitable for me to converse with any who are not athirst for perfection, and who are not big with earnest expectation of receiving it every moment. Now you find none of these among those we are speaking of. . . . Again, you have for some time conversed a good deal with genteel Methodists. Now it matters not a straw what doctrine they hear, whether they frequent the Lock or West street. They are almost all salt which has lost its savor, if ever they had any. They are thoroughly conformed to the maxims, the fashions, and customs of the world. But were these or those of ever so excellent a spirit, you conversed with them too long. One had need to be an angel—not a man—^to converse three or four hours at once to any in8 Llfeof J>!,u Wcxinj. pui'iiose. lu tlie latter part of sucli conversation we shall doubtless lose all the profit we had gained before,"
The total increase of members reported at the Conference of 1768 was four hundred and thirty.
Wesley was not satisfied with this, and minute directions how to promote a revival appeared in the minutes the year following.
August 24, 1768, the first Methodist college was instituted at Trevecca, Wales, by the Countess of Huntingdon, At Oxford persecution of the Metliodists had become very bitter, and a number of students supposed to be maintained there by the Countess had been expelled for holding Methodist tenets. In five months afterward she opened the new college at one of her country-seats, and thus
Methodism from the first secured the immense advantage of sanctified learning for its cause and for the cause of Christ.
A plan of settlement for the perpetuation of Methodism in its integrity after his death was now anxiously considered by Wesley. At length, in 1.769, he proposed that articles of agreement should be signed, pledging them all " (1) to devote themselves entirely to G<jd ; (2) to preach the old Methodist doctrines, and no other; (3) to observe and enforce the whole Methodist discipline as laid down in the minutes." The matter was then laid over for the present for consideration ; but at the Conference of :
Dissenting from Calvinism. 159
1773 all the forty-seveu preachers present signed it.
Meantime Wesley had endeavored to get Fletcher to consent to become his successor, but in vain.
Fletcher no doubt wisely declined to undertake what perhaps no person could possibly have accomplished—the wearing of John Wesley's mantle and authority without having borne John Wesley's part in first organizing the work.
Difficulty in stationing the preachers seemed to be growing. At the Conference of 1770 he writes to Mr. Merryweather at Yarm "3fy Dear Brother—I have the credit of stationing the preachers; but many of them go where they will go, for all me—for instance,! have marked down James Oddie and John Nelson for Yarm
Circuit the ensuing year; yet I am not certain that either of them will come. They . can give twenty reasons for going elsewhere. Mr. Murlin says he must be in London, 'T is certain he has a mind to be there. Therefore, so it must be; for you know a man of fortune is master of his own motions."
The Calvinian controversy began to be very bitter. The Conference of 1770, alarmed at the spread of Antinomianism, and attributing it to neglect in themselves in counteracting the fatalistic theories of Geneva, said, "We have leaned too much toward Calvinism," and published a minute defining the points wherein they dissented from it. In order
160 Life of John Wesley. to preserve peace, Wesley had hitherto gone too far in suppressing, if not in some respects surrendering, the Arminian doctrine. Hence the minute. Great offense was given at once to all the Calvinistic Methodists. The Countess of Huntingdon declared that whoever did not wholly disavow these opinions should leave her college; and the matter did result in both Fletcher and Benson quitting Trevecca. A host of writers sprung into the arena, and thenceforward for full seven years the controversy raged.
Two on the Calvinistic side, and both young men, were furiously violent against Wesley, and spared no pains to cast obloquy upon him. Others were more calm. On the Arminian side the principal writer was John Fletcher, though Wesley himself also wrote much and strongly. But Fletcher's
Checks will ever remain a classic and incontrovertible discussion of the subject, at once written in the chastest literary taste and breathing the most lovely
Christian spirit. To enter into the details of the controversy w^ould manifestly be out of place here.
Suffice it that Calvinism has never since even nominally held much place in Methodism, and practically it has become almost obsolete everywhere in English-speaking countries.
Soon after Conference, Whitefield died—while on one of his evangelistic journeys—at Newburyport, in New England, September 30, 1770. On the day before he had jireached in the open air for Death of Wiitefield. 161 nearly two hours. A friend said to him just before he commenced: " Sir, you are more fit to go to bed than to jareach." " True," replied the dying man ; and then turning aside he clasped his hands, and looking up, said : " Lord Jesus, I am weary in thy work but not of thy work." Next morning at six o'clock he was dead. He was buried where he died, with every mark of respect. Wesley, in accordance with a long-standing agreement between them, and on invitation of the congregation, preached the funeral-sermon in Whitefield's Tottenham Court
Chapel, November 18, to an immense multitude from the text, "Let me die the death of the righteous, and let my last end be like his." " It was," says
Wesley, "an awful season; all were as still as night." In the afternoon he preached again in Whitefield's Tabernacle, in Moorfields. The hour appointed was half-past five; but the place was filled at three, and Wesley began at four. Whitefield, he said, had " unparalleled zeal, indefatigable activity, tender-heartedness to the afflicted and charitableness to the poor, the most generous friendship, nice and unblemished modesty, frankness and openness of conversation, unflinching courage and steadiness in whatever he undertook for his Master's sake."
The loss of such a friend and brother was a grievous affliction. But his comfort was in God and in the glorious work. Many seasons of refreshing con
162 Life of John Wesley. tinually occurred, and are gratefully recorded in his journal: preaching I went " Easter-day, April 7.—After to the new church, and found an uncommon blessing at a time when I least of all expected it—namely, while the organist was playing a voluntary! We had a happy hour in the evening, niauy hearts being melted down in one flame of holy love. barber who shaved me "Thursday, 11.—The said: 'Sir, I praise God on your behalf. When you were at Bolton last I was one of the most eminent drunkards in all the town ; but I came to listen at the window and God struck me to the heart.^ 1 then earnestly prayed for power against drinking, and God gave lue more than I asked ; he took away the very desire of it. Yet I felt myself worse and worse, till on the 5th of April last I could hold out no longer. I knew I must drop into hell that moment unless God appeared to save me ; and he did appear. I knew he loved m,e, and felt sweet peace; yet I did not dare to say I had faith till yesterday was twelvemonth. God gave me fiiith, and his love has ever since filled my heart.'
Sunday, May 20.— While Mr. Berridge was preaching I heard many cry out, especially children, whose agonies were amazing. One of the eldest, a girl of ten or twelve years old, was full in my \ie\\, in violent contortions of body, and weepinoaloud I think inccssantlv during the whole
Revival Scenes. 1G3 service; and several much younger children were ll's view, agonizing as they did. When in Mr. B— the power of religion began to be spoken of, the presence of God really filled the place ; and while poor sinners felt the sentence of death in their souls, what sounds of distress did I hear! The greatest number of them who cried or fell were men ; but some women and several children felt the power of the same Almighty Spirit, and seemed just sinking into hell. Among the children who felt the arrows of the Almighty I saw a sturdy boy, who roared above his fellows, and seemed in his agony to struggle with the strength of a grown man. I staid in the next room, and saw the girl whom I had observed so peculiarly distressed in the church lying on the floor as one dead, but without any ghastliuess in her face. In a few minutes we were informed of a woman filled with peace and joy, who Avas crying out just before. Just as we heard of her deliverance the girl on the floor began to stir.
She was then set in a chair ; and after sighing aAvhile suddenly rose up, rejoicing in God. Her face was covered with the most beautiful smile I ever saw.
Meantime I saw a thin, pale girl weeping with sorrow for herself and joy for her companions. Quickly the smiles of heaven came likewise upon her, and her praises joined with those of the other. I also then laughed with extreme joy; so did Mr. B—11,
-who said it was more than he could well bear. . .
164 Life of John Wedey.
Immediately after, a stranger, well dressed, who stood facing me, fell backward to the wall ; then forward on his knees, wringing his hands and roaring like a bull. His face at first turned quite red, then almost black. He rose and ran against the wall, till Mr. Keeling and another held him. He screamed out : ' O what shall I do ! what shall I do
O for one drop of the blood of Christ!' As he spoke God set his soul at liberty ; he knew his sins were blotted out ; and the rapture he was in seemed too great for human nature to bear. He had come forty miles to hear Mr. B., and was to leave him the next morning.
"I observed about the time that Mr. Coe (that was his name) began to rejoice, a girl eleven or twelve years old, exceeding poorly dressed, who appeared to be as deeply Avounded and as desirous of salvation as any ; but I lost sight of her till I heard the joyful sound of another born in Zion, and found upon inquiry it was she, the poor, disconsolate, gipsy-looking child. And now did I see such a sight as I do not expect again on this side eternity. The faces of the three justified children, and I think of all the believers present, did really shine; and such a beauty, such a look of extreme happiness, and at the same time of divine love and simplicity, did I never see in human faces till now.
The newly justified eagerly embraced one another, weeping on each other's necks for joy. Then they Rejoicing in God his Saviour. 165 saluted all of their own sex, and besought both men and women to help them in praising God."
Such scenes were common among the people.
His own heart rejoiced no less in God his Saviour: slowly forward to Berwick."Saturday, 9.—I rode I was myself much out of order; but I would not lose the opportunity of calling in the evening all that were weary and heavy-laden to Him who hath said, ' I will give you rest.' Sunday, 10.—I preached at eight and at four in the afternoon, and in the hours between spoke with members of the society.
I met them all at seven, and a glorious meeting it was. I forgot all my pain while we were praising God together; but after they were gone I yielded to my friends, and determined to give myself a day's rest, so I spent Monday, the 11th, in writing; only I could not refrain from meeting the society in the evening. Friday, 13.—At the meeting of the society such a flame broke out as was never there before. We felt such a love to each other as we could not express, such a spirit of supplication, and such a glad acquiescence in all the providences of God, and confidence that he would withhold from rain con-us no good thing. Sunday, 15.—The strained me to preach in the house, but I could not repine; for God was there, and spoke peace to many hearts. Tuesday, 24 After preaching again at one, I rode to Birmingham. This had been long a dry, uncomfortable place, so I expected
166 Life of John Wesley. little good here; but I was happily disappointed.
Such a congregatiou I never saw there before, and seldom have I known so deep, solemn a sense of the power and presence and love of God. The same blessing we had at the meeting of the society, and again at the morning preaching. Will God, then, at length cause even this barren Avilderness to blossom and bud as the rose?"
In 1772, when almost seventy, he felt some abatement of his accustomed energy. His friends saw it, and hence the following entry in his journal: several of my friends," 1772, February 28.—I met who had begun a subscription to prevent my riding on horseback, which I cannot do quite so well since a hurt which I got some months ago. If they continue it, well ; if not, I shall have strength according to my need." less than A carriage was provided for him. In ten weeks thereafter he had traveled from London to Bristol, and thence to Birmingham, Nottingham,
Liverpool, Manchester, Glasgow, Aberdeen, and Edinburgh, besides a great number of intervening towns and villages, preaching everywhere, and sometimes as many as four times a day. He had to traverse the worst of roads, and often encountered winter storms, and not unfrequently preached in the open air. On reaching Edinburgh he underwent a medical examination by three of the most prominent practitioners of the city. His disease
A Btisy Invalid. 167 was pronounced hydrocele. He writes : " They satisfied me what my disorder was, and told me there was but one method of cure. Perhaps but one natural one, but I think God has more than one method of healing either the body or the soul." A few months later he writes: "I am almost a disabled soldier. I am forbid to ride, and am obliged to travel mostly in a carriage." Great concern was shown at his illness, and prayer was made for him by his friends. Still he continued to labor with unabated efforts. He still preached in the open air.
: " To this day field-preaching is a crossHe writes to me; but I know my commission, and know no other way of preaching the gospel to every creature." He was seven months on a preaching tour, returning to London October 10, 1772. Spending one day only, he started oflf again. At another time, when seventy years old, and still in ct)inparatively feeble health, he started in his chaise from Bristol at two o'clock in the morning, and traveled four-to London—a distance of one hundred and day. An entry in his journalteen miles—the same the following year is a curiosity: "Wednesday, to Congleton, where I re-March 30.—I went on ceived letters informing me that my presence was necessary at Bristol, So about one I took chaise, and reached Bristol about half an hour after one the next day. Having done my business in about two hours, on Friday in the afternoon I reached
168 Life of John Wesley.
Congleton again, about a hundred and forty miles from Bristol, no more tired (blessed be God !) than when I left it." Thus, over rough roads in an inclement season, this old man rode in his private chaise two hundred and eighty miles in about fortyeight hours. Persecution, too, though much abated, had not entirely ceased. At Halifax a ruffian struck him most violently on the face, when with tears starting from his eyes the venerable saint meekly turned to him the other cheek also, and the brutal coward slunk away.
Yet he uttered not a syllable of complaint. He took a warm interest in. every important public event. The case of Wilkes was exciting much political controversy at this time, and Wesley published a tract upon it. He also became one of the first advocates for the abolition of the slave-trade.
En 1772 there was a scarcity of provisions in England, and consequently nuich distress throughout the kingdom, and Wesley published a long letter, attributing it to the distillation of grain into spirits, the prevalence of luxury, avarice, high rents, and high taxes. Another time he gives advice as to the aim and spirit with which Christians should vote.
At another he founds "The Christian Community" for the relief of the poor, a society which still exists, and which has done incalculable good. The work grows in America, and he seriously thinks of going there. Meantime he keei)s up the work at Unimpaired at Three-score and Ten. 169 home. At Poplar he was importuned to give up the preaching there; but he constantly answered,
' Does the old woman [Mrs. Clippendale] who sits in the corner of the long pew still attend?" "O yes," was the reply, " she never misses."^ " Then, for her sake, keep going," said Wesley. They did keep going, and Poplar came at last to have a good society. Again, when at Londonderry, a baud of singers which he had organized two years before had become dispersed, through the neglect of the preacher. He says: "Nothing will stand in the Methodist plan unless the preacher has his heart and his hand in it. Every preacher, therefore, should consider it is not his business to mind this or that thing only, but every thing." To Benson, whom he had sent across the Tweed, he writes:
"You will be buried in Scotland if you sell your mare and sit still. Keep her, and ride continually.
Sit not still, at the peril of your soul and body !
His own strength he explains as follows: "June 28, first day of my seventy-sec-1774.—This being the ond year, I was considering, How is this, that I find just the same strength as I did thirty years ago? that my sight is considerably better now and my nerves firmer than they were then? that I have none of the infirmities of old age, and have lost several I had in my youth? The grand cause is the good pleasure of God, who doeth whatsoever pleaseth him. The chief means are: (1) ]\Iy con1 70 Life of John Wesley. stantly rising at four for about fifty years ; (2) ray generally preaching at five in the morning—one of the most healthy exercises in the world; (3) ray never traveling less, by sea or land, than four thousand five hundred miles a year."
A description of him by Benson, written about this time, is full of interest. "I was," says he, " constantly with him for a week. I had an opportunity of examining narrowly his spirit and conduct, and I am persuaded he is a none-such. I know not his fellow, first for abilities natural and acquired, and secondly for his incomparable diligence in the application of those abilities to the best of employments. His lively fancy, tenacious memory, clear understanding, ready elocution, manly courage, indefatigable industry, really amaze me.
I admire, but wish.^in vain to imitate, his diligent improvement of every moraent of time; his wonderful exactness even in little things; the order and regularity wherewith he does and treats every thing he takes in hand, together with his quick dispatch of business, and calm, cheerfiil serenity of soul. I is manifest toought not to omit to mention—what resolution, which no shocksall who know him—his of opposition can shake; his patience, which no length of trials can weary; his zeal for the glory of God and the good of man, which no waters of persecution or tribulation have yet been able to quench. Happy man! Long hast thou borne f.he
Again Overcomes Sichiess. 171 burden and heat of the day, amidst the insults of foes and the base treachery of seeming friends ; but thou shalt rest from thy labors, and thy works shall follow thee ! " He was now beginning, indeed, to be held in general respect, though at times violent persecution still assailed him, and on two occasions was presented with "the freedom of the city" at places where he preached.
In 1775 he had a severe illness. At Castle Candfield, in Ireland, he writes : " The rain came plentifully through the thatch into my lodging-room ; but I found no present inconvenience, and was not careful for the morrow." But six days afterward he was seized with a burning fever. He continued, nevertheless, to travel and preach almost as usual for three days or more, until at Lurgan he Avas obliged to succumb. A physician was called in, who told him he must rest. Wesley replied he could not, as he " had appointed to preach at several places, and must preach as long as he could speak." The doctor gave him medicine, and off
Wesley went to Tandaragu, and then to a gentleman's seat three miles beyond Lisburn, where nature sunk. Strength, memory, and mind entirely failed him. JFor three days he lay more dead than alive. His tongue was black and swollen ; he was violently convulsed; for some time his pulse was not discernible. Hope was almost gone, when Joseph Bradford, his traveling companion, came with 172 Life of John Wedey. a cup, and said, " Sir, you must take thfe." Wesley writes: "I thought, I will if I can swallow, to please him, for it will do me neither good nor harm. Immediately it set me a vomiting; my heart began to beat and my pulse to play again, and from that hour the extremity of the symptoms abated." Six days afterward, to the astonishment of his friends, and, as he says, " trusting in God," he set out for Dublii;, and within a week was preaching as usual. Six years after, he wrote, referring to this illness: "From this time [1775] I have by the grace of God gone on in the same track—traveling between four and five thousand miles a year, and once in two years going through Great Britain and Ireland, Avhich by the blessing of God I am as well able to do now. as I was twenty or thirty years ago."
He knew how to give advice. The following letter, addressed to John King, one of his preachers in America, is interesting:
"My Dear Brother—Always take advice or reproof as a favor. It is the surest mark of love. I advised you once and you took it as an affront, nevertheless I will do it once more. Scream no more, at the peril of your soul. God warns you now by me, whom he has set over you. Speak as earnestly as you can, but do not scream; speak with all your lieart but with a moderate voice. It was said of our Lord, 'He shall not crv.' The word
Giving Advice. 173 properly means, 'He shall not scream.' Herein be a follower of me as I am of Christ. I often speak loud, often vehemently; but I never scream. I never strain myself. I dare not. I know it would be a sin against God and my own soul. Perhaps one reason why that good man Thomas Walsh, yea, and John Manners too, were in such grievous darkness before they died was because they shortened their own lives.
"O John, pray for an advisable and teachable temper ! By nature you are very far from it. You are stubborn and headstrong. Your last letter was written in a very wrong spirit. If you cannot take advice from others, surely you might take it from your affectionate brother, John Wesley."
Discipline—Works of Charity—Sunday-schools—Labors Late Sleeping—Asbury—Silas Told—Fletcher—In Holland—A Novel.
"TTTESLEY'S first act in 1776 was to join at V V a watch-night meeting with eighteen hundred London Methodists in renewing his covenant with God. The enforcement of discipline among the members next engaged his attention, saying:
" If only six will promise to sin no more, leave only six in society. . . . They are no Methodists who will bear no resti'aints." The lease on the old
Foundry building was now drawing to a close, and it was determined to build " a new Foundry." This was the beginning of City Road Chapel, since so famous. April, 1777, he laid the corner-stone, and Sunday, November 1, 1778, he opened it with preach iiig.
In 1777 Wesley assisted in organizing and drew up the rules for a "Strangers' Friend Society" in London, which gave rise to the general society of that name that still exists in England, and which has done unspeakable good. In 1779 "The Naval and Military Bible Society" for supplying soldiers and sailors with pocket Bibles was founded, twenty- (1V4) ; Interested in Siuiclay-schook. 175 five years before the British and Foreign Bible Society, and the oldest Bible society that now exists.
And in 1782, seventeen years beforethe origin of the Religious Tract Society, Wesley instituted his " Tract Society" to distribute religious tracts among the poor.
Sunday-schools were then another new agency for good which he now adopted and developed.
The first Methodist Sunday-school of which we have any account was that founded by Miss Hannah Ball at High Wycombe, England, in 1769, at least four years before Robt. Raikes began his famous Sunday-school at Gloucester. Indeed, it is stated that another INIethodist young lady—Miss the wife of Samuel Bradburn,Cooke—afterward suggested the latter to Raikes in 1783. At first
Sunday-schools were intended only for poor and neglected children who were not able to get schooling in any other way. Paid teachers were employed, and instruction given in reading and in the catechism. Some of the rules sound a little curious now. "The children were required to come with clean hands and faces and hair combed, and with such clothing as they had. They were to stay from ten to twelve, then to go home; to return at one, and after a lesson to be conducted to church after church to repeat portions of the catechism ; to go home at five quietly, without playing in the streets." Diligent scholars received rewards of ] "i G Life of John Wesley.
Bibles, Testaments, books, combs, shoes, and clothing. The teachers were paid a shilling a day.
Improvements rapidly followed. In these Wesley and the Methodists took a leading part. Wesley at once saw how useful they might be made. As early as 1784 he writes: "I find them springing up wherever I go. Perhaps God may have a deeper end therein than men are aware of. Who knows but some of our schools may become nurseries for Christians?" The children of Church - members were brought in also. They began to teach " reading, writing, and religion." "Inquisitors" were appointed, whose office it w^as to spend Sunday afternoon in visiting the schools to ascertain who were absent and then seek the absentees at their homes fol-or in the public streets—a custom well worth lowing now. Teachers were obtained to serve without pay. This the Methodists were the first to undertake. Singing was next made one of the principal features of the exercises—a most important addresses, made from time to time bystep—and ministers, were introduced.
The results were very great. At Leeds twenty-six schools, containing about two thousand scholars, were early established. At Bolton a school was started in 1785, and a few years after had about two thousand scholars. And the average attendance for the first thirty years of its existence was eighteen hundred. "The chaup-e in the manners and morals of Slngltig Children. Ill the children was marvelous, and about a hundred of them sung like seraphs." Wesley visited it in 1787, and writes: "From Mr. Peel's we went to Bolton. Here are eight hundred poor children taught in our Sunday-schools by about eighty masters, who receive no pay but what they are to receive from their great Master. About a hundred of them, part boys and part girls, are taught to sing, and they sung so true that all singing together there seemed to be but one voice. The house was thoroughly filled while I explained and applied the first commandment. In the evening, many of the children still hovering round the house, I desired
' Vital Spark offorty or fifty to come in and sing Heavenly Flame.' Although some of themwere silent, not being able to sing for tears, yet the harmony was such as, I believe, could not be equaled in the King's chapel." Again, in 1788, he visited there, and says: ^'About there I met between nine hundred and one thousand of the children belonging to our Sunday-schools. I never saw such a sight before. They were all exactly clean as Avell as plain in their apparel. All were serious and wellbehaved. Many, both boys and girls, had as beautiful faces as I believe England or Europe can afford. When they all sung together, and none of them out of time, the melody was beyond that of any theater ; and what is best of all, many of them truly fear God, and some rejoice in his salvation.
17» Life of John Wedey.
Tlicse are a pattern to all the town. Their usual diversion is to visit the poor that are sick (sometimes six or eight or ten together), to exhort, comfort, and pray with them. Frequently ten or more of them get together to sing and pray by themselves, and are so earnestly engaged, alternately singing, praying, and crying, that they know not how to part."
Such were some of the fruits of Methodism fruits such as a genuine Christianity nuist always show. In 1778 he inaugurated another very important enterprise in the publication of the Armlnian Magazine. Wesley was the editor, and seemingly the principal contributor to the end of his life, publishing in it, among other valuable articles, a number of his best sermons. Besides this, he was continually issuing various other publications on religious and other subjects. Yet he was never flurried under all the various labors thus continually devolving upon him. He writes: "You do not understand my manner of life. Though I am always in haste, I am never in a hurry ; because 1 never undertake any more work than I can go through with perfect calmness of spirit. ... I never spend less than three hours—frequently ten or twelve—in the day alone. So there are few persons m the kingdom who spend so many hours secluded from all company. Yet I find time to visit the sick and the poor ; and I must do it if I believe a "Intemperance in Slee])." 179 the Bible." His secret was steady diligence in using every moment of time to the best advantage in his work. He thought lying in bed longer than was six or seven hoursnecessary—namely, longer than a day for men, and a little longer for women— great evil; because: "1. It hurts the body. Whether you sleep or no (and indeed it commonly prevents sleep), it as it were soddens and parboils the flesh, and sows the seeds of numerous disorders, of all nervous diseases in particular, as weakness, faintness, lowness of spirits, nervous headaches, and consequent weakness of sight. 2. It hurts the mind ; it weakens the understanding ; it blunts the imagination; it weakens the memory; it dulls all the nobler affections; it takes off" the edge of the soul, impairs its vigor and firmness, and infuses a wrong softness, quite inconsistent with the character of a good soldier of Jesus Christ ; it grieves the Holy Spirit of God, and prevents, or at least lessens, those blessed influences which tend to make you not almost but altogether a Christian." He says that "intemperance in sleep" is the cause— what very few people are aware of—why many people have not better health of body or of mind, and advises: "Lie down at ten o'clock and rise between five and six, whether you sleep or no. If your head aches in the day, bear it. In a week you will sleep sound."
The increase of popery and the financial distress 180 Life of John Wesley. of the country also occasioned long communications from him, the first being published in the Public
Advertiser, the latter being addressed to Mr. Pitt, the Prime-minister.
As a preacher he seems to have lost nothing of his power. At Madeley "both Mr. and Mrs.
Fletcher complained that after all the pains they had taken they could not prevail on the people to join in society; no, nor even to meet in class." But Wesley, on visiting them, preached "two rousing sermons," and "then desired those who were willing to join together for Christian fellowship to call upon him and Mr. Fletcher after service. Ninetyas many men as wom-four persons did so—about en."
He was still aided by devoted and able men.
Besides those in Great Britain and Ireland, in America Francis Asbury trod closely in his footsteps, if he did not surpass him in labors. Besides traveling and preaching, he made it a rule to read a hundred pages daily, and to spend three hours every day in prayer. Cabins of the most miserable description were his usual homes; his daily rides were often from thirty to fifty miles o%er mountains and swamps, through bridgeless rivers and pathless woods, his horse weary, and he himself often cold, wet, and hungry. For forty-five years he made a tour of the States, for the most part on horseback, traveling never less than five
Asbitry and Others. 181 thousand, aud often more than six thousand miles a year, frequently through uninhabited forests without a companion or a guide. Usually he preached at least once every week-day and thrice every Sunday.
His custom was to pray with every family on whom he called in his wide wanderings. He presided over seven widely separated Conferences every year, and during the same space of time wrote to his preachers and his friends upon an average about a thousand letters. For his services he received sixty-four dollars and his traveling expenses.
Early educational advantages he had none; but, notwithstanding all his difficulties, and despite frequently suffering from the maladies arising from his exposure to the malaria of a new country, he became proficient in Latin, Greek, and Hebrew; acquainted with several branches of polite literature, and kept abreast with the history of his times.
He rode till he could ride no longer, and then might have been seen moving about on crutches, and helped in and out of his light spring-wagon in which he continued to pursue his wanderings till he died in Baltimore in 1816. Before he died he enjoined that no life of him should be published, and to the present his injunction has been substantially observed.
Others in humble spheres were moved to unusual labors. There was Silas Told, the master of the Foundry school, who made it the great business of 182 Life of John Wesley. his life to visit the London prisons and preach to debtors and malefactors until there was not a prison in the metropolis, nor scarcely a work-house within twelve miles round it, where he was not a frequent and welcome visitor. The scenes he witnessed were horrible, but for thirty years he continued his work.
All sorts of and Protestants criminals—papists clung to him in their anguish for counsel and consolation. Even turnkeys, sheriffs, and hangmen, though opposing him at first, could not withstand his persistence, and were wont to weep at length with the prisoners under his exhortations and his prayers. He died when nearly seventy years old, and Wesley preached his funeral-sermon.
One of Wesley's strongest supporters was now tottering on the edge of the grave. John Fletcher had for some years been in feeble health. At the Conference in 1777 he entered emaciated, feeble, and ghost-like. In an instant the whole assembly stood up, and Wesley advanced to meet his almost seraphic friend. The apparently dying man began to address them, and soon one and all were bathed in tears. Wesley, fearing he was speaking too much, abruptly knelt at his side and began to pray. Down fell they all and joined in his petition. The burden of their prayer was that their friend might be spared a little longer, until at last
Wesley exclaimed with a confidence that thrilled every heart: " PTe shall not die, l)ut live and deAmong the Hollanders. 188 clare the Avorks of the Lord ! " Nor did he die till eight years after.
Wesley's eightieth birthday was spent in Holland. William Ferguson, one of his local preachers, had i-emoved there, and by his earnest piety and labors attracted great attention, including that of many of the principal inhabitants. He spoke much of Wesley and distributed his sermons. A general wish was expressed to see him ; and Wesley, who for forty years had not indulged in a holiday from his incessant labors, passed over to Holland for seventeen days, " partly for relaxation and partlv to indulge and enlarge his catholic spirit by forming an acquaintance with the truly pious in foreign nations." His visit was eminently pleasant. Ministers of the churches welcomed him, and persons of high rank showed him honor. At Rotterdam he preached tAvice in the Episcopal chuix-h to large congregations. At the Hague he met a company at the house of a lady of the first rank, and expounded to them the thirteenth chapter of First Corinthians, Captain M interpreting.
He held a service on the passenger-boat between Haarlem and Amsterdanj, singing and speaking to the people, Ferguson being the interpreter; " and all our hearts," writes Wesley, " were strangely knit together, so that when we came to Amsterdam they dismissed us with abundance of blessings." So he passed the time. When he started for England again, "it
1 84 Ln.fe of John Wesley. was with the utmost difficulty we could break from them. Two of our sisters, when we left the Hague, came twelve miles with us on the way ; and one of our brethren of Amsterdam came to take leave of us to Utrecht, above thirty miles. I believe if my life be prolonged I shall pay them a visit at least every other year."
His cheerful spirit had nothing forbidding in it.
His piety had no gloom or sourness. He was not a fanatic, but a sincere and happy Christian. He had humor also, and could afford on occasions to indulge in a little jjleasantry. An instance of this it is not inappropriate to quote. It is well known that in 1780 he published a revised and abridged edition of a novel, entitled "The Fool of Quality."
This was a source of great i)erplexity to one section of his admirers. John Easton, one of his itinerants, belonged to these. After John had very freely condemned his conduct to his face, Wesley replied
" Did you read ' Vindex,' John ? " " Yes, sir." " Did you laugh, John?" "No, sir." "Did you read ' Damon and Pythias,' John ? " " Yes, sir." " Did you cry, John?" "No, sir." Lifting up his eyes and clasping his hands, Wesley exclaimed : " O earth, earth, earth !
Wesley was much refreshed by his trip to Holland ; but at Conference soon after, in the midst of the business, he was seized Avith alarming illness.
His friends thought his end had come, and so did ; Dying, yet Loath to he Idle. 185 he himself. For eighteen days he hung between life and death, when he found himself somewhat better. The same day, "being unwilling to be idle," he spent an hour with the Bristol penitents the day following preached twice, and the day after that set out again on his gospel wanderings.
Deed of Declaration—Organization of the Churcli in America—Ordination—Virtual Separation—Consecration of Coke—Ceaseless Labors—Dancing and Novel-reading
Proper Style of Preaching—A Beautiful Old Age. year 1784 has been called the grand cli-THE macteric year of Methodism. Two movements leading to the erection of Methodism into a distinct and independent Church organization, both in England and America, took place at the Conference of this year. The first was Wesley's execution of his famous " Deed of Declaration," by which lie conveyed the possession and use of all his chajiels to one hundred of his preachers, designated by name, in trust to hold the same for the promotion of the gospel, and with power, after the death of himself and his brother Charles, to appoint the preachers who should preach in them from year to year, etc. Before this the chapels had all been vested in him and Charles; but there was no provision where their power should be lodged in case of their death, or how it should be exercised. To settle the matter, Wesley executed this deed-preserving, however, to himself and his brother Charles, as a life estate therein, the power to make the ap- (18fi) Church ill America Organized. 187 pointments, etc., during the life of both or either of them.
The deed created great excitement. There had been one hundred and ninety-two members of Conference, and of course the selection of the legal one hundred by Wesley made necessary the retirement of the other ninety-two from all the business of Conference. Active opposition was at once aroused against it, and consequences of the most serious kind threatened Methodism for awhile. Five of the principal opponents of the measure at length withdrew, and twenty-five more of the ninety-two eventually followed them. But the crisis passed, and Methodism in England became a permanent, organized, and distinct ecclesiastical body. The itinerancy w^as also preserved, and Methodism prevented from being merged into Congregationalism.
Another momentous step taken was the episcopal organization of the Methodist societies in America. Hitherto Wesley had refrained, for "many of reasons," from ordaining preachers himself The Methodists in America had grown rapidly, until now they formed a large body of twelve thousand nine hundred and fifteen members, with forty-six circuits and eighty-three itinerant preachers, besides hundreds of local preachers. The clergymen of the Church of England, comparatively few of whom had remained on the triumph of the colonies at the close of the war, were nearly all little
188 Life of John Wesley. better than deists, and bitter persecutors of the Methodists. In consequence, the latter demanded the administration of the sacraments from their own preachers. Many had been for years without these sacred ordinances. In 1780 Mr. Wesley had applied to Bishop Lowth for ordination for some of his preachers in America, but was refused, the Bishop saying, "There are three ministers in that country already." Wesley answered him: "Suppose there were three-score of those missionaries in the country, could I in conscience recommend these souls to their care? Do they take care of their own souls? ... I know what manner of men the greater part of these are. They are men who have neither the power of religion nor the form; men that lay no claim to piety nor even to decency."
At length the preachers in Virginia ordained themselves, and began to administer the sacraments.
Asbury, a year after, with great difficulty persuaded them to suspend this till further advice could be had from Wesley, and wrote Wesley telling him of the greatness of the work, of the division that was taking place, and of the general uneasmess of the people respecting their unbaptized infants and their inability to partake of the Lord's
Supper. The result was that Wesley, at the Conference of 1784, himself, in his select committee oi consultation, first proposed the plan which was subsequently carried out. "The preachers were asCohe, Whatcoat, and Vasey Appointed. 189 tonished when this was mentioned, and to a man opposed it ; but I saw plainly," writes John Pawson, who was present, " that it would be done, as Mr. Wesley's mind appeared to be quite made up." As we have already seen, of his power to ordain others Wesley had no doubt. He shocked Charles in 1780 by saying, " I verily believe I have as good a right to ordain as to administer the Lord's Supper;" and more than once he declared that to believe that none but episcopal ordination was valid " was an entire mistake." Coke, Whatcoat, and Vasey were appointed to America ; and in a short time afterward he ordained Whatcoat and Vasey as elders and consecrated Coke, Avho was already a priest of the Church of England, "superintendent" of the work in America, and "as a fit person to preside over the flock of Christ." He also wrote to the Methodists of America telling them what he had done, and also that he had " prepared a liturgy little differing from that of the Church of England (I think the best constituted national Church in the world), which I advise all the traveling preachers to use on the Lord's-day in all the congregations, reading the litany only on Wednesdays and Fridays, and praying extempore on all other days." He also, as is well known, sent them twenty-five articles of religion, revised ii'om the thirty-nine articles of the Church of England. He gives as a reason for his action that the colonies being now independent; 1 90 Life of John Wesley.
"the English Government has no authority over them, either civil or ecclesiastical ; " and that while Congress and the various State Legislatures exercised a civil authority over them, " no one either exercises or claims any ecclesiastical authority at all;" and that he conceived himself "at full liberty, as I violate no order and invade no man's rights by appointing and sending laborers into the harvest." He adds that he prefers this to ordination by the English bishops. " It has, indeed, been proposed to desire the English bishops to ordain j)art of our preachers for America ; but to this I object. (1) I desired the Bishop of London to ordain one, but could not prevail. (2) If they consented, we know the slowness of their proceedings ; but the matter admits of no delay. (3) If they would ordain them now, they would expect to govern them and how grievously would this entangle us! (4) As our American brethren are now totally disentangled, both fiom the State and the English hierarchy, we dare not entangle them again, either with the one or the other. They are now at full liberty simply to follow the Scriptures and the primitive
Church ; and we judge it best that they should stand fast in that liberty wherewith God has so strangely set them free."
These fiicts show conclusively that Wesley intended to found a distinct and entirely independent Church in America. There was really, upon the The Question of SeparaU on. 191
High-church theory, no Episcopal Church in America. Only those who had been reared in the mother country, or had crossed over from America and been confirmed in Great Britain, were communicants; for no bishop of the Church of England had thus far ever come to America. But further, the Church of England did not now have jurisdiction inasmuch as the—it did not exist—in America, laws of England, which alone established it, had now no authority there, while on the other hand no American Episcopal Church had yet been organized. Thus, besides the prelatical theory of "no bishop, no Church," there was, as a matter of fact, then no Episcopal Church in America.
Wesley's act of ordination in England was itself an act of separation of himself fi'om the Established Church, though he constantly but very inconsistently protested it wns not. But such was the view taken of it by many others, and great excitement arose. Charles Wesley was scandalized. He wrote to Wesley : " Lord Mansfield told me last year that ordination was separation. This my brothei" does not and will not see." Wesley wrote, in answer to Charles's assertion that he had been inconsistent inasmvich as he had uniformly refiised to ordain any of his j^reachers in England : " For these forty years I have been in doubt concerning that ' heathenish priestsquestion.What obedience is due to and mitered infidels?' I have from time to time
192 Life of John Wesley. proposed my doubt to the most pious and sensible clergymen I knew, but they gave me no satisfaction ; rather, they seemed to be puzzled as well as me. Obedience I always paid to the bishops, in obedience to the laws of the land ; but I cannot see that I am under any obligation to obey them further than those laws require. It is in obedience to those laws that I have never exercised in England the power which I believe God has given me. I firmly believe I am a scriptural episcopos as much as any man in England or in Europe ; for the uninterrupted succession I know to be a fable which no man ever did or can prove."
Still he contended that this did not involve a separation from the Church of England ; that he was still a member of that Church, nor had any desire to separate from it. But he continued his ordinanations, and a year afterward ordained three preachers in Scotland, where the Methodists were situated very much as in America. In 1786 he ordained two more for Scotland, one for Antigua, and one for Newfoundland; 1787, five others; 1788, two more in Scotland, and in 1789 two others. "But," says he, "this is no separation from the Church at all.
Not from the Church of Scotland, for we were never connected therewith any further than we are now; nor from the Chui'ch of England, for this is not concerned in the steps which are taken in Scotland. Whatever, then, is done in America or ScotProviding for the Scattered Sheep. 193 land is no separation from the Church of England.
I have no thouglit of this; I have manf objections against it. It is a totally different case. ' But for all this, is it not possible there may be such a separation after you are dead?' Undoubtedly it is; but what I said at our first Conference, above forty years ago, I say still: I dare not omit doing what good I can while I live, for fear of evils that may followwhen I am dead."
In a word, Wesley preferred that those who were n(tt already members of the national Church should remain without it, and even contemplated the sejiaration of those already in it a,s an event possible in the future, though personally he wished to live out his days in the Church of England. Doubtless he was inconsistent, and Lord Mansfield's assertion was true that in ordaining he thereby actually separated himself from that Church ; but it is not surprising, in view of the life-long associations and sympathies of Wesley with his mother Church, that he could not bring himself to admit the fact. But his unswerving devotion to duty and the cause of humanity and of Christ led him, notwithstanding, to still provide for the sheeiJ scattered abroad.
This he did toward the last by relaxing also in various other respects. The demand for services in the chapels at the hours when they Avere being held in the churches also grew strong, and at last he allowed it, "on condition that divine service never be
194 Life of John Wedcy. jiorforined in the church hours when the sacrament is adniinib^ercd in the parit*li church where the preaching-house is situated." In 1788 he published a I'inio volume of four hundred and thirty pages real-"The Sunday Service of the Methodists"—in ity an altered edition of the Prayer-book, in whicli mateiial alterations are made in the verbiage, in the forms, in the ritual, and even in the articles of religion. Everywhere the word " priest" is left out and "elder" substituted. The order of confirmation is omitted, as also the form of absolution and some others; and in lieu of the three forms in the Prayer-book for ordaining deacons, priests, and bishops, Wesley gives three forms for "ordaining superintendents, elders, and deacons."
His end was now hastening on; but he hastened no less in the King's business. At eighty-four we find him for five days traversing the streets of London to obtain subscriptions for the relief of poor members of his London society. His Arminiun
Magazine and other publications are issued regularly, and are as racy and able as ever. His traveling, visiting, and preaching are as laborious as forty years before. We find him at Birmingham, after traveling by stage-coach for nineteerx hours, immediately entering into the chapel and preaching; the next day off again before five o'clock in the morning, traveling nearly eleven hours, and preaching again at night at Gloucester. On the :
Youthful at Eighty-four. 195 next morning he set out again at two o'clock, traveled till half-past four in the afternoon, and preached at Salisbury in the evening. Next morning at four he took chaise to Southampton, where he pj*eached the same day and the next. At one time he makes a seven months' tour; at another, five months'. At another time he devotes himself to writing a book he was anxious to finish. He says, September 26
"To this I dedicated all the time I could spare, till November, from five in the morning till eight at night. These are my studying hours. I cannot write longer in the day without hurting my eyes."
He still went through storms and snows as if he were a strong young man. His mind, and heart too, still seemed to retain all the elasticity of his youth, and his interest in every thing about him as fresh as ever. He expresses himself on the subject of dancing and novel-reading, condemning the first as " leading young women to numberless evils," and "recommending very few novels to young persons, for fear they should be desirous of more," and saying, " The want of novels may be more than supplied by well-chosen history." He publishes his sults of fine dress are pride, vanity, anger, and lust.
Another sermon on the "More Excellent Way" enforces his views on early rising, business, food conversation, amusements, and money. On the last he dwells with especial emphasis, and terribly deJ 96 Life of John Wesley. nounces the laying up treasures upon earth. I've other sermons published in 1787—one on "Christian
C/Ourtesy," the other on " Former Times Better than These "—are remarkable productions. He speaks of his style of preaching: "Is there need to apologize to sensible persons for the plainness of my style,. . . which I use from choice, not necessity? 1 could, even now, w rite as floridly and rhetorically as even the admired Dr. B ; but I dare not, because I seek the honor that cometh from God only.
What is the praise of man to me, that have one fooi in the grave and am stepping in the land whence I shall not return ? Therefore I dare no more write in a fine style than wear a fine coat. But, w ere it otherwise, had I time to spare, I should still write just as I do; I should purposely decline what many style. I cannot ad-admire—a highly ornamental mire French oratory ; I despise it from my heart.
. . . God himself has told us how to speak, both as to the matter and the manner. 'If any man speak in the name of God, let him speak as the oracles of God;' and if he would imitate any part of these above the rest, let it be the First Epistle of St. excellent styleJohn. This is the style—the most gospel preacher."—for every He attends the classes, though it was even now an irksome task. He writes: "1787, November the unpleasing work of visiting the19.—I began classes. I still continue to do this in London and In the Deepest Winter of Age. 197
Bristol, as well as in Cork and Dublin." He speaks of the itinerant . system of Methodism : " It must not be altered till I am removed, and I hope it will remain till our Lord comes to reign upon earth."
He meets Howard, the great philanthropist, who writes: "I was encouraged by him to go on vigorously with my own designs. I saw in him how much a single man might achieve by zeal and perseverance, . . . and I determined I would pursue my work with more alacrity than ever." He gives notus his experience: "February 24, 1786.—I do remember to have heard or read any thing like my own experience. Almost ever since I can remember I have been led on in a peculiar way. I go on in an even line, being very little raised at one time or depressed at another. ... I am very rarely led by impressions, but generally by reason and by Scripture. I see abundantly more than I feel. I want to feel more love and zeal for God."
Three years later, when Wesley was eighty-six years of age, Mr. Alexander Knox visited him, and writes: "I was delighted to find his cheerfulness in no respect abated. It was too obvious that his bodily frame was sinking ; but his spirit was as alert as ever, and he was little less the life of the company he happened to be in than he had been three and twenty years before, when I first knew him.
Such unclouded sunshine of the breast, in the deepest winter of age and on the felt verge of eternity, 1 1)8 Life of John Wesley. bespoke a mind whose recollections were as unsullied as its present sensations were serene." An incident that happened about the same time illustrates his bright frame of mind. At a large party of friends who were assembled to meet him at dinner, while the meal was in progress he suddenly laid down his knife and fork, clasped his hands, and lifted up his eyes as in the attitude of prayer and praise. In an instant all were silent, and Wesley gave out and sung with great animation "And can we forget, In tasting our meat.
The angelical food which erelong we shall eat, When enrolled with the blest In glory we rest.
And forever sit down at the heavenly feast?"
The happy old man, then so near the gates of heaven, quietly resumed his knife and fork.
XI. CHAPTER Tlie Better Land in View—Fletcher's Death—Cliark>}, Wesley's Death—Beginning of the End—Dangers and Sermon.- Duty of the Rich—Wesley's Example—Last
—Last Illness — "The Clouds Drop Fatness"—Wesley Rests from his Labors. thoughts that Wesley's now was no wonderIT land. better was There he to the often turned soon at last to rest. There almost all of his oldest and best loved friends had preceded him. Vincent
Perronet and John Fletcher both departed in 1785.
The former was in the ninety-second year of his age. Wesley was in Ireland at the time, and Charles Wesley buried him. For the last twenty years he had enjoyed such a degree of fellowship with God as rarely is experienced by man in this world. He lived chiefly in his library, but when he mingled with his friends was always cheerful.
His favorite study was the fulfillment of prophecy, and the second coming and visible reign of Christ on earth.
Fletcher died in triumphant joy. He had on the previous Sunday preached and administered the Lord's Supper in his parish church. Among the last words which he addressed to his loved wife were : " Polly, my dear Polly, God is love ! Shout.
(190) 200 Life of John Wesley. sliout aloud! I want a gust of praise to go to the ends of the earth!" Wesley was again absent in the West of England, and unable either to see him or to attend his funeral ; but as soon as possible he published a sermon in memory of him, taking the same text as Charles had taken at the death of Perronet: "Mark the perfect man, and behold the u]u-ight; for the end of that man is peace." He says: "1 was intimately acquainted with him for above thirty years. I conversed with him morning, noon, and night without the least reserve during a journey of many hundred miles, and in all that time I never heard him speak one improper word, nor saw him do an improper action. Many exemplary men have I known, holy in heart and life, within four-score years, but one equal to him I so inwardly and outwardlyhave not known—one devoted to God. So unblamable a character I have not found, either in Europe or in America; and I scarce expect to find such another on this side of eternity."
Charles Wesley was still left. The two brothers had often differed in their views, but had ever been united as one man in affection, in labors, and in manner of life. But now he too began to decline, and early in 1788 it appeared evident that he must soon die. Wesley clung to the hope, however, that he might still live, and wrote him repeatedly urging him to take such measures as were advisable to :
His Brother Charles Dies. 20i his recovery, and expressing his own deep concern for him. He urges him especially to "go out at least an hour a day. I would not blame you if it were two or three. Never mind expense; I can make that up. You shall not die to save charges."
Afterward he wrote to Charles's daughter, Sally, and to Samuel Bradburn, then stationed in London, suggesting various remedies that might be of use, and especially that all should join in fervent supplications in behalf of his brother. All was in vain, and on March 29, 1788, Charles Wesley died at the very moment, as was afterward ascertained, that his brother John and the congregation were singing at Shropshire Come, let us join our friends above, That have obtained the prize.
Wesley did not know of his death till April 4th, the day before the burial—through the misdirection of the letter which had been sent to inform him of the event—and was unable to get to the funeral.
His sorrow was deep, though he said little about it.
A fortnight afterward, when at Bolton, he attempted to give out, as his second hymn, the one beginning Come, O thou Traveler unknown; but when he came to the words, My company before is gone, And I am left alone with thee, 13=^';; 202 Life of John Wedey. the b(3reaved old man sunk beneath emotion that was uncontrollable, burst into a flood of tears, and sat down in the pulpit and hid his face with his hands. The crowded congregation were touched deeply at the sight, singing ceased, and tears filled the eyes of all. At length Wesley recovered him- .self, rose again, and went through a service which was never foro;otten by those who were present.
The following is the obituary, published in the Conference Minutes:
Charles Wesley, who, after spending four-score years with much sorrow and pain, quietly retired into Abraham's bosom. He had no disease but after a gradual decay of some months.
The weary wheels of life stood still at last.
His least praise was his talent for poetry ; although Dr. Watts did not scruple to say that that single poem, ' Wrestling Jacob,' was worth all the verses he himself had written."
Wesley was to tarry three years longer. He now himself began to feel some tokens of decline. He writes, just before Charles's death: "I find, by an slower,increase of years, (1) less activity—I walk particularly uphill ; (2) my memory is not so quick
(3) I cannot read so well by candle-light; but I bless God that all my other powers of body and mind remain just what they were." Still his labors did not cease to the last. We have already seen soiue ac- :
Yet ill Labors Abundant. 203 count of liis work up to 1789. The same spirit and energy continued to manifest themselves in his own acti vity, and the same solicitude and watchfulness for the welfare of his beloved Ziou. At the Conference of 1790, the last that he attended, he made further regulations in regard to the work. Charles Atmore describes him at this time as follows: "Mr.
Wesley apj^eared very feeble; his eyesight had failed so much that he could not see to give out his hymns, yet his voice was strong, his spirit remark ably lively, and the powers of his mind and his love toward his fellow-creatures were as bright and ardent as ever." As soon as the Conference was over he set out again on his evangelistic labors, and spent the next three weeks in Wales; thence back again to Bristol, where he spent a month ; thence to London, and thence to Rye, to Colchester, to Yarmouth, and various other places, traveling and preaching as incessantly as ever. Meantime he continues an unceasing guardianship over every interest of his Master's kingdom. He gives directions as to prayer-meetings, that none should be continued later than nine o'clock, pai'ticularly on Sunday, etc. He "does not like dividing circuits."
He exhorts the people to give attention to reading " It cannot be that the people should grow in grace unless they give themselves to reading. A reading people will always be a knowing people. A people who talk much ^vilI know little. Press this upon 2U4 Lij'e oj John Wedey. thcin with all yoiu* might, and you will soon see the fruit of your labors." He fears there is danger fi'oiTi lukewarmness among the preachers, and writes to Alexander Mather: "No, Aleck, no; the danger of ruin to Methodism does not lie here. It springs from quite a different quarter. Our preachers are many of them fallen. They are not spiritual ; they are not alive to God. They are soft, enervated, fearful of shame, toil, hardship. They have not the spirit which God gave to Thomas Lee at Pateley Bridge, or to you at Boston. Give me one hundred preachers Avho fear nothing but sin and desire nothing but God, and I care not a straw whether they be clergymen or layuien, such alone w ill shake the gates of hell and set up the kingdom of heaven upon earth."