The New Rectory
it Ul u The New Rectory The day after the fire, Samuel searched the ruins.
Everywhere he was faced with charred wood, scorched plaster, burned straw. Their clothes, beds, pewter, furniture, candles, books were all ruined. Fortunately, half of his barley had not been threshed and it remained in the barn. Also, there were pieces of lumber intact beneath the remains of the stairs. Otherwise, nothing of value seemed to remain.
But as Samuel searched further, he kicked up a lump of silver. This had been formed by the coins hidden in Susanna's room. In the garden he found a scorched leaf of his Polyglott Bible. Folding it carefully, he put it in his pocket. Then he went through the remains of his study. All he found was the sheet of paper on which he had scribbled his hymn about the Cross.
He would have stayed and searched longer, but he feared Susanna might need him. So he hurried to the home of the friend where they were staying.
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what I found!'' He waved the scorched sheet.
'"This is all that's left of my Polyglott Bible!''
from what section is it?'" Susanna, who was resting after the ordeal of the fire, painfully forced herself to turn toward him.
''T don't know. Let me look.'' Samuel held the page to the light. Finally, he said, *"There's only one line that's legible. Let me see. It says, 'Vade, vende omnia quae habes, et attolle crucem, et sequere me.'
Susanna frowned. ''And what does that mean?"'
Latin for, 'Go sell all that thou hast; and take up thy cross, and follow me.'
''And what's on the other paper?"'
"The hymn I titled, 'Behold the Saviour of Mankind.' I was glad it survived, for I got the inspiration to write it while I was locked up in Lincoln
Castle.'' He unfolded it and held it toward the window. ''And all of it, Sukey, is here. I'll read you the fourth and sixth verses:
Tis done! the precious ransom's paid; '*Receive My soul,'' He cries:
See where He bows His sacred head!
He bows His head and dies!
Thy loss our ruins did repair, Death, by Thy death, is slain; Thou wilt at length exalt us where Thou dost in glory reign.
''How do you like that?''
''Oh, Sam, it's great! I'm so proud. That and the single page from the Polyglott Bible were saved by a special act of Providence!''
"Yes, Sukey, Romans 8:28 is just as certain as up and down."'
While Susanna stayed in bed, hoping not to
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miscarry, Samuel was busy helping supervise the rebuilding of the rectory. Since this was in the midst of Queen Anne's reign when red brick was popular, new foundations were poured and red brick was laid.
The new building, perhaps no larger than the old, was three stories high. There was a dining room, study, and parlor. The bedrooms were 1 pstairs, and above them on the third floor was a spacious attic.
Since the children were scattered in various homes, Susanna was forced to interrupt their schooling. This was a trial. But as she awaited the new baby, she spent time reading, writing, planning—and seeking the Lord's will. The new baby made her appearance in March, 1709.
''And what's her name?'' asked Samuel.
''Kezziah,'' replied Susanna.
''And why Kezziah?''
''After Job's fortunes were restored, he had three daughters. Kezziah was the second—''
why didn't you name her Jemima after the first daughter or Kerenhappuch after the third?''
'""Because I like Kezziah!''
That spring, after Samuel had set out a sycamore tree in the churchyard, he went to the study in the rectory which was nearing completion. Soon there was a knock at the door and Susanna stepped in.
'Sir, you're more of a theologian than I am,'' she said. ''I have a problem which you can solve.''
Samuel smiled. "'I'll do what I can."'
''During the last fifteen years or so I've been convinced that my calling has been to raise a Christian family. And to do this I need every source of strength
I can find. From my father and others, I've learned many sources of strength.
''Father taught me the power of method, of doing the same thing every day at the same time. And from
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the Bible I've learned the power of prayer, and that of studying the Bible. The promises are full of strength. Also, I've learned the power of fasting. I learned that from the statements of Jesus.
''But—'' At this point she choked up and began to wipe her eyes. ''But there is a power that I think all of us are missing—''
''And what is that?"'
''Think, sir, of the power we could have if we really knew that we were saved!''
but Sukey, we can't know that! We can only do the best we can, and hope. The hymn says, 'Doubtful and insecure of bliss, since death alone confirms me Hine ''Yes, I know, sir, that is what we believe. When my sister Elizabeth was on her deathbed, she said,
'I have good ground to hope that when I die, through Christ, I shall be blessed.' But, can't we be sure?"'
Samuel shrugged. Then he scratched his ear. "'I'm afraid that you've asked a difficult question.''
Susanna smiled. ''When I was a girl my father explained to me how long it took to develop the compass. Then he said that it takes just as long for the hidden truths of the New Testament to be fully or even partially understood. For example, think how long it took for the world to relearn that the just shall live by faith?'' She paused to adjust the knot of hair at the back of her head.
''Go on,'' encouraged Samuel.
'"Well, as you may know, father and John Bunyan were both born near Bedford. And even though
Bunyan was an Anabaptist, and father was eight years older than Bunyan, father really admired him. As a family we read his books. Father loved Pilgrim's Progress. He bought a copy of the first edition.
''Anyway, Father heard Bunyan preach and he was '
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impressed. Indeed, he wrote down a paragraph of his sermon and years later read it to me. I copied it, and here it is. Listen:
One day as I was passing into the fields, still with some fears in my heart, suddenly this sentence fell into my soul, '"Thy righteousness is in heaven''; and methought I saw with the eye of my soul, Jesus Christ at God's right hand. I saw, moreover, that it was not my good frame of heart that made my righteousness better, nor yet my bad frame that made my righteousness worse; for my righteousness was Jesus
Christ Himself, the same yesterday, today, and forever. Now did my chains fall from my legs; I was loosed from my afflictions and irons. Oh, me thought, Christ! Christ! there was nothing but Christ before my eyes.
'"Now, sir, what do you think of that?'' Susanna riveted her eyes on his as she waited for an answer.
"T don't know,"' he replied slowly. ''Bunyan at least proved that he believed what he taught. And it was because he refused to change his doctrine that he had to remain in prison.'' Samuel shook his head. ''I often think of his court trials and his poverty and his blind daughter Mary. He was one of the great men of the century and his books are among the most influential books that have ever been written."'
do you believe that he-had a scriptural right to believe that he was really and truly saved and that there was no doubt about it?"'
Wesley rubbed his forehead. After biting his lip, he said, ''Really, Sukey, I don't know. Maybe the Lord used Bunyan to reveal that truth to the world."'
Their conversation was interrupted by the clock.
It was time to eat.
Susanna and the family moved into the rebuilt
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rectory late in the winter of 1710. After viewing it, she said, ''T like it very much. But Sam, we don't have enough furniture''
Samuel shrugged. "'Maybe my book on Job will take care of that.''
''And I also hope it earns enough to buy us some clothes,'' added one of the girls. ''I've been dressed in rags long enough. I'd like to have at least one modest bustle!'
As soon as the family was settled, even though there was only half enough furniture, Susanna was prepared to start classes again. Thankful for what he had learned, John later wrote to his mother and asked her to outline the methods she used in raising and educating her children. In a letter dated July 24, 1732,
Susanna replied:
The children were always put into a regular method of living in such things as they were capable of, from their birth; as in dressing and undressing, changing their linen, etc. The first quarter commonly passed in sleep. After that they were, if possible, laid into their cradle awake, and rocked to sleep.
When turned a year old (and some before) they were taught to fear the rod and to cry softly, by which means they escaped abundance of correction. The family usually lived in as much quietness as if there had not been a child among them.
As soon as they were grown pretty strong they were confined to three meals a day. At dinner their little table and chairs were set by ours. If they wanted aught they whispered to the maid. Drinking or eating between meals was never allowed, unless in case of sickness. Nor were they suffered to go into the kitchen to ask anything of the servants when they were at meat: if it was known that they did so, they were
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certainly beat, and the servants severely reprimanded.
At six o'clock, as soon as family prayer was over, they had their supper; at seven the maid washed them, and beginning at the youngest, she undressed them and got them to bed by eight, at which time she left them in their several rooms awake.
Susanna then went on to describe how and why she disciplined her children.
In order to form the minds of children, the first thing to be done is to conquer their will. To inform the understanding is a work of time, and must.
. .proceed by slow degrees. I call cruel, parents who permit their children to get habits which they know must be afterwards broken.
After many more observations on that subject, Susanna wrote about how she gave religious instructions to her little ones.
Our children were taught as soon as they could speak the Lord's prayer, which they were made to say at rising and bedtime, to which, as they grew bigger, were added a short prayer for their parents
.. and some portion of Scripture as their memories could bear. They were very early made to distinguish the Sabbath from other days. They were taught to be still at family prayers, and to ask a blessing immediately after, which they used to do by signs, before they could kneel or speak.
They were quickly made to understand they could have nothing they cried for, and instructed to speak handsomely for what they wanted. They were not suffered to ask even the lowest servant for aught without saying, ''Pray give me such a thing."
Taking God's name in vain, cursing and swearing, profanity, obscenity, rude, ill-bred names, were never heard among them; nor were they ever permitted to call each other by their proper names without the addition of brother or sister.
There was no such thing as loud playing or talking.
. .everyone was kept close to business for six hours of school.
One day Susanna was teaching a difficult rule of grammar, and Kezzy could not understand it.
Patiently, Susanna went over it again and again.
Then, noticing a shadow, she lifted her eyes and discovered that Samuel had been listening. Shaking his head, he commented, "'I wonder at your patience,
Sukey. You have told that child twenty times that same thing."'
Susanna smiled. ''If I had satisfied myself by mentioning it only nineteen times, I should have lost all my labor. It was the twentieth time that crowned it!"'
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Late one evening while tiptoeing through the children's rooms when they were asleep, she was made especially aware of their different talents. Kezzy had been slow in learning the alphabet. (It had taken her a day and a half!) But she had learned to read New
Testament Greek when she was eight. Both Charles and Hetty loved poetry, and John was in love with logic. Indeed, Samuel had once remarked that John would not respond to the most urgent call of nature unless he was assured of a logical reason to do so.
As Susanna lifted her candle to peer into each face, she silently prayed for guidance to help that life count.
In time, she developed a method. Each day was assigned for a conference. The date was inflexible.
Each child knew when it was coming. ''On Monday, I talk with Molly; on Tuesday, with Hetty; Wednesday, with Nancy; Thursday, with John; Friday, with Patty; Saturday with Charles,'and with Emily and Sukey together on Sunday.'' And since Samuel, Jr., was away at school, she kept in contact with him through regular correspondence.
Susanna was convinced that each child was equally important; and she had an uncanny way of making each one feel important. She remembered how her father had made her feel important by reminding her that she was born in the same year that Rembrandt died and that Stradivari developed his famous violin.
In various subtle ways, she tried to do the same. Also, she periodically asked each child to stand by the wall while she recorded their heights, names, and the date.
Childhood diseases were constantly on the prowl, and many invaded the rectory. Each child was taught to swallow a prescribed medicine without murmur and Susanna had little trouble in dosing them.
At that time many bizarre medicines were available.
It was alleged that malaria could be cured by wearing
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chips from a hangman's tree. Washing the face only once a week and then drying it daily with a scarlet cloth was also considered helpful. A cure for a hearing loss was known by many. ''Take a grey snaile, prick him, and put the water that comes from him into the eare and stop it with blackwool.'"'
The children's teeth were a problem. At the time, tooth drawers wandered about hawking their services, offering to pull teeth. Each carried a dentist's ''key"' decorated by an assortment of teeth which had been
''drawn.'' Patients were treated while seated on the nearest stump or other convenient elevation such as a house step.
While Samuel was in London in April, 1712, five of the children came down with smallpox. Susanna wrote him, ''John bore his disease bravely like a man, and indeed a Christian, without any complaint."
Susanna did a good job. All recovered. None was afflicted with pitted faces, the usual badge of recovered victims of smallpox.
Our Society Samuel Wesley's books and colorful life kept him before the public. On three occasions he was summoned to London to represent his diocese. Samuel enjoyed these extended trips—even though there was no expense account, and the wolf of poverty continued to snarl just outside his door.
A Mr. Inman had been employed to assist him as his curate while he was in London in 1710. Inman was a poor substitute. The people tired of his one theme: the necessity of paying one's debts. And since he did not bother with an evening service, Susanna began to conduct evening worship for her children.
Soon the servants asked permission to attend. Then relatives of the servants showed up. In time, as many as two hundred people came.
These services were conducted in the rectory kitchen and quite frequently many people were turned away for lack of standing room. A typical service included the reading of prayers from the Book of Common Prayer and the singing of psalms. Also, on each occasion,
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Susanna read a sermon which she had selected from her husband's library. The sermons came from books published by John Bunyan, Richard Baxter, and others.
Susanna never preached nor assumed the role of a minister. But her success and the fact that she drew larger crowds than the curate was too much for him.
He sent a scathing letter to Samuel in London. Samuel agreed that Susanna should not be conducting such services, that her place was in the home—not in the pulpit. In reply to Samuel, Susanna wrote a long letter which has become a classic:
As Iam a woman, so I am also mistress of a large family. And though the superior charge of souls contained in it lies upon you, as head of the family, and as their minister; yet in your absence I cannot but look upon every soul you leave under my care as a talent committed to me.
As for your proposal of letting some other person read. Alas! you do not consider what a people these are. I do not think one man among them could read a sermon without spelling a good part of it; and how would that edify the rest? Nor has any of our family a voice strong enough to be heard by such a number of people.
This letter was followed by another, equally as famous:
Our meeting has wonderfully conciliated the minds of the people toward us, so that we now live in the greatest amity imaginable. Some families who seldom went to church, now go constantly; and one person who had not been there for seven years, is now prevailed to go with the rest.
Susanna's final paragraph demonstrates the brilliance of her mind and her diplomacy:
If you do, after all, think fit to dissolve this t
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assembly, do not tell me that you desire me to do it, for that will not satisfy my conscience; but send me your positive command, in such full and express terms as may absolve me from all guilt and punishment, for neglecting this opportunity of doing good, when you and I shall appear before the great and awful tribunal of Our Lord Jesus Christ.
Since Samuel did not issue such a command, Susanna continued to meet with this group which she named Our Society.
Samuel Wesley purchased a new Polyglott Bible together with other expensive reference sets. ''"The world will remember me as the author of The Dissertations on the Book of Job," he assured Susanna.
Alone in his study, Samuel wrote the book in Latin; using quotations in Greek, Hebrew, and other languages. He also recorded variations of the text in other languages. He searched the church fathers and many ancient books hoping to find additional light on Job.
Whenever there was a shortage of money, Samuel would shake his head and say, "'That's all right. Job will supply our needs!"'
As Samuel labored on Job, Susanna taught the children. Her dream of producing children who would help change the world still continued. To enable her to do this, she produced a set of rules. Here they are as she later outlined them to her son John.
1. It had been observed that cowardice and fear of punishment often lead children into lying.
To prevent this a law was made that whoever was charged with a fault of which they were guilty, if they would .
. confess it and promise to amend (they) should not be beaten.
2. That no sinful action, as lying, pilfering at church or on the Lord's day, disobedience,
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quarrelling, etc. should ever pass unpunished.
3. That no child should ever be chided or beat twice for the same fault, and that if they amended they should never be upraided with it afterwards.
4. That every signal act of obedience, especially when it crossed upon their own inclinations, should always be commended, and frequently rewarded according to the merits of the case.
5. That if ever any child performed an act of obedience, or did anything with an intention to please, though the performance was not well, yet the obedience and intention should be kindly accepted, and the child with sweetness directed how to do better for the future.
6. That propriety (the rights of property) be .
. preserved, and none suffered to invade the property of another in the smallest manner, though it were but the value of a farthing or a pin, which they might not take from the owner without, much less against, his consent.
7. That promises be strictly observed; and a gift once bestowed, and so the right passed away from the donor, be not resumed, but left to the disposal of him to who it was given, unless it were conditional, and the condition of the obligation not performed.
8. That no girl be taught to work till she can read very well.
At the end of a frustrating teaching session in 1714, Samuel burst into the room. He was pale and almost beside himself.
''What's the matter?'' asked Susanna, putting her arm around him.
''We've come to the end of an era!"'
''What do you mean?"'
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'"'Queen Anne is dead! And since none of her seventeen children are alive, the House of Stuart is no more."'
''And who is the new king?"'
'""George I of the House of Hanover. He can't speak English, but he's the heir."'
'""How?"'
''He's the great grandson of James I. The bloodline goes through Elizabeth, sister of Charles I.''
From then on, the Church of England prayed for the king, the new Defender of the Faith and head of the Church of England. Soon the Wesleys returned to normal living.
One year as fall approached, Susanna had a gleam in her eye. She had seen. a bolt of cloth at the store that would make a new dress for each of the girls and one for herself. She was about to mention the matter when Samuel said, ''I'm afraid I'll have to buy some new books to help me complete Job."'
Choking back her desire, Susanna said, ''Job comes first! I want it to be a masterpiece.'' Samuel poured his time and money into this project. He hired helpers whom he could not afford and he had pictures drawn for the book when he lacked money for coal. But Susanna remained loyal. She wrote ''Old as I am, since I have taken my husband for 'better, for worse,'
I'll take my residence with him. Where he lives, will I live; and where he dies, will I die; and there I will be buried."'
By 1724 Samuel was so deep in debt Susanna feared he would again be sent to prison. Every unexpected knock at the door sent chills down her spine. Then after opening a letter from the bishop, Samuel rushed to her side. Waving the letter, he exclaimed, ''The Lord has helped us! With a little care we'll be rich.
Did you hear that, Sukey? We'll be rich!"'
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Susanna frowned. ''Rich?'' she glanced at him sideways.
'"Yes, we've been given the living at Wroot—and it pays 50 pounds a year. Since Wroot is only four and a half miles away I can handle both parishes.''
He paced around a bit and his enthusiasm grew.
'"There's a rectory at Wroot. That means we can move into it and rent this one. Oh, Sukey, the good
Lord remembers his children."'
''But that house is an old one. It's full of rats. It needs repairs. The roof leaks. It's surrounded by swamps. Sir, I think you'd better pray about it."'
already prayed about it. We'll be moving next week!"'
Unconsciously Susanna stared. Then by force of habit she murmured, ''Yes, master.'"'
The congregation at Wroot was even more primitive than the one at Epworth. But those rustic people believed in eating, and they believed that the pastor and his family should also eat. Writing to John about the situation, Emilia noted, ''We have plenty of good meat and drink (and) fuel, etc.''
Financially, however, the Wesleys were just as burdened as they had been before the move. This was because Samuel had to hire an assistant. The only advantage was the rent from Epworth. And among the disadvantages was the fact that the roads between Epworth and Wroot were often so drenched with mud, transportation over them was all but impossible. At such times the Wesleys were forced to go by boat in a roundabout way through rivers and canals, and boat fares were expensive.
Susanna's health during these dark days was not good. Sometimes she was in bed for weeks. Just after their move to Wroot, she was inspired by a distant thread of hope. Word had come that her brother,
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Samuel Annesley, was returning from India. She was confident that he was going to give her 1000 pounds!
Learning when the East India Company ship would dock in London, Susanna made arrangements to meet it. This was the first time that she had returned to London since she left.
She and her son Samuel had agreed that after the boat landed she would take her brother to his home in Westminster for a grand celebration. Alas, Samuel was not on the ship; nor was he ever heard from after this. From what little information they found, they could only assume that he had been murdered and his fortune stolen.
Following this disappointment, Susanna's husband had a slight stroke which disabled his right hand. But, as cheerful as ever, he wrote to his friend, Mr.Piggot, the vicar of nearby Doncaster, "'I thank God, and I begin to put my left hand to school to learn to write, so that it can help its lame brother.''
Susanna's sons, John, Charles, and Samuel, (even though away at school) were her great source of encouragement.
All of them were physically shortsighted, scholarly, and, eventually, deeply spiritual.
Three years later, Samuel became a King's Scholar, and this provided financial assistance to continue at Westminister. Later, he enrolled at Christ Church at Oxford. Here, he earned his M.A. degree. Later, he was ordained a priest in the Church of England. But preferring educational work to preaching, he spent the rest of his life teaching at Westminster.
Charles and John were also excellent scholars. Like Samuel, Charles did his preliminary work at Westminster and then continued at Christ Church.
John started out at Charterhouse. Then, like his brothers, earned his degree at Christ Church. In addition, he was elected a Fellow of Lincoln.
This
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fellowship allowed him to continue his studies at Oxford, and permitted him to do private teaching to earn extra money. It also provided him with a suite of rooms—rent free. Moreover, it was his privilege to rent these rooms to others during his absence, and to keep the rent. And this he did for twenty-six years.
Samuel, Susanna's husband, was so excited by John's success, he exclaimed, ''Whatever I am, my
Jack is a fellow of Lincoln!''
While John and Charles were attending Oxford, the morals of the students were extremely low. Drinking, gambling, idleness, and loose living were common. Both John and Charles rebelled at this. Charles wrote: "'Diligence led me into serious thinking. I went to the weekly sacrament, and persuaded two or three young students to accompany me, and to observe the method of study prescribed by the statutes of the University. This gave me the harmless name of Methodist.''
Soon, this little group increased until it had as many as twenty-five members. From Susanna, Charles had learned the value of method; and, now that he had founded this group which was soon to be known as the Holy Club, methods became part of their system.
Each minute of day had its purpose. There was a certain time for prayer, fasting, studying the Bible, distributing alms, visiting prisoners, group discussions, taking communion, and so on.
It was because of these methods, members of the Holy Club were sneered at as being Methodists. And it was because Charles Wesley had founded the Holy
Club that he is revered as being the first Methodist.
While John and Charles continued at Oxford, Susanna kept up a steady correspondence with them.
She encouraged them, discussed fine points in theology, and gave advice. She rejoiced when they
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were ordained priests in the Church of England. But she refused to insist that they follow this course. That task, she felt, was the work of the Holy Spirit.
George I died in 1727 and was immediately followed to the throne by his son, George II, who had also been born in Hanover. At the time, Samuel made a wry comment:
"'I have now dedicated books to two queens, Mary II and Anne. This means that Job will be dedicated to the new one, Queen Caroline!"'
More than ever, Job became the center of Samuel's life. Taking notes and writing with his left hand was extremely difficult. Soon he employed John Romley to take dictation and help with research. ''Time is short and I must work while it is day,'' he explained to Susanna.
Sometimes it seemed to Samuel that he was trying to tunnel through a mountain with a broken spoon.
But when the impossibilities seemed greatest, a ray of light always appeared. In 1730, a copy of a letter written by Alexander Pope to Dean Swift, came to his attention. After reading it in one ecstatic gulp, he shouted for Susanna to come to his study. ''Listen to this,' he admonished, holding the letter in his left hand. '"'And as I read it, remember it is from one of the world's greatest writers to another of the world's greatest writers!'' Eyes sparkling, he read:
This is a letter extraordinary, to do and say nothing but to recommend to you a pious and good work, and for a good and honest man; moreover, he is about seventy and poor. I shall think it a kindness done to myself, if you can propagate Mr. Wesley's subject for his Commentary on Job among your divines (bishops excepted, of whom there is no hope, ) and among such as are believers, or readers of Scripture. Lord Bolingbroke is a favorer of it, and it allows you to do your best to serve an old Tory, though you are a Whig, as I am.
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'Oh, I'm so proud of you,'' said Susanna. "'And, sir, I'm convinced that it will be a great book. Someday, it will be on the same shelf with Paradise Lost and Gulliver's Travels!'
''That letter, Sukey, will get me many subscriptions. But,'' he sighed and massaged his paralyzed right hand, ''you must pray for me. I'm as weary as Moses was when they had to hold up his hands."'
''Don't worry, sir, I pray for you every day.''
On another occasion when his gloom was at a dark point, Samuel saw a list of his subscriptions. After marking the most distinguished names, he summoned
Susanna. ''Some men of quality are buying Job,"' he said. He then read the list. It included fifteen bishops and twenty-two deans. "'And besides these, thirty-one nobles are subscribing,'' he added.
On June 4, 1731, Samuel was almost killed.
Susanna described the accident in a letter to John.
'"'I, your sister Martha, and our maid, were going in a wagon to see the ground we hire of Mrs. Knight.
Samuel sat in a chair at one end of the wagon, I in another at the other end, Matty between us, and the maid behind me. Just before we reached the close, the horses took into a gallop; and out flew your father and his chair. The maid seeing the horses run, hung all her weight on my chair, and kept me from keeping him company. She cried out to Williams to stop the horses, that her master was killed. The fellow leaped out of the seat, stayed the horses, then ran to Mr. Wesley, but, ere he got to him, two neighbors, who were providentially met together, raised his head, upon which he had been pitched, and held him backward, by which means he began to respire; for it is certain by the blackness of his face, that he had never drawn breath from the time of his fall until they helped him up.
eect atiiicaaen line NQsStee < me acer Sie ae bi Sr ag im Hing —— ——*
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''T informed him (Samuel) of his fall. He said he 'knew nothing of any fall.' "'
The nearly dead man was taken home and bled.
And, although he continued to claim that he had not been hurt, he slowly worsened. His heart remained with Job. ''I-I must f-finish it,'' he muttered again and again. ''That book will pay my debts, buy clothes for Sukey and the girls. It will furnish the rectory.''
'"Yes, and it will give you the fame you deserve,"' added Susanna.
John, Charles, and Samuel visited him whenever they could and helped with the project. John spent an entire summer with him, preaching at both Wroot and Epworth. The manuscript on Job continued to thicken.
By 1735 the Wesleys had been in Epworth for thirtynine years. Still, little progress had been made. Drunks continued to stagger on the streets. Many continued to swear. Gambling was still popular. The attendance at St. Andrews was sparse. Illiteracy remained high.
But Epworth had become a part of Susanna and Samuel's very being. Twelve of their children had been born here. And five of them had died and were buried here. They loved the little town.
Samuel became so feeble there were times he had to be helped into the pulpit. His face had became so thin his wig was far too large. To some, it made him look grotesque. He was often discouraged. But his discouragement never lasted more than a few minutes.
When alone with Susanna, he would hold her tight with his left arm and murmur, ''Remember, Sukey,
God's Word is true—every word of it! And remember the Good Book says, 'Cast thy bread upon the waters: for thou shalt find it after many days,' (Eccl. 11:1).
You and I have cast a lot of bread upon the waters, haven't we?"'
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'""We surely have,'' replied Susanna each time, ''and I believe there will be a harvest."'
Samuel's accident had sapped his health, but so had the sorrow of the previous year. Many years before when a charity boy, Johnnie Whitelamb, was turned over to the Wesleys for board and training, Samuel had all but adopted him. He employed him as a secretary to work on Job, and eventually helped him to enroll at Oxford where he was enthusiastically tutored by John.
Eventually Johnnie was ordained and became the curate at Wroot. In 1733 he had asked for the hand of Molly, who was then thirty-seven. Samuel gave his consent even though Johnnie was several years younger than Molly. Alas, the next year both Molly and her infant son died. They were buried together in the Wroot churchyard on November 1, 1734. It was a heavy blow.
At the funeral, Susanna said, sobbing, ''Molly was such a dear. I'll never forget those bright eyes! And her laughter was like tinkling bells."'
Samuel held Susanna in his arms and tried to comfort her. ''Molly was a special gift from the Lord,"'' he said.
During the winter of 1735 Samuel was forced to abandon all work on his commentary. But as feeble as he became, his mind remained clear. Motioning
John to his bedside, he said ima clear voice, '"The inward witness, son, the inward witness, that is the strongest witness of Christianity.''
On another occasion, Samuel summoned Charles.
After placing his left hand on his son's head, he said, "*Be steady. The Christian faith will surely revive in this kingdom; you shall see it, though I shall not.''
Later, he signaled for Emily to bend her head close.
While she listened, he whispered, ''Do not be
SUSANNA WESLEY
concerned about my death. God will then begin to manifest himself to my family.'' Just before he lost his voice, someone asked, ''Are the consolations of God small with you?''
In reply, Samuel answered, ''No, no, no.'' After that, he named each one standing by his bed. Next, he admonished them, ''Think of heaven, talk of heaven; all the time is lost when we are not thinking of heaven.''
As the weeks passed, Susanna stayed by his bedside. In a letter written to John she had said, '' 'Tis an unhappiness almost peculiar to our family, that your father and I seldom think alike.'' But she was deeply in love with him and was utterly convinced of his genius.
Susanna's strength was limited. During Samuel's final weeks she fainted at least once and had to be carried out of his room. Indeed, at the time of his passing, she had been confined to her separate room for several days.
The sun had just reddened the west when Samuel died on April 25 at the age of seventy-two. He was buried "'very frugally, yet decently, in the churchyard according to his own desire.'' Both Charles and John were at the funeral.
The day was marred by Mrs. Knight. Noticing that she had rounded up the cattle belonging to his parents,
John approached her. ''Why are you driving away the cattle?'' he asked.
''Because Sam Wesley owes me 15 pounds land rent!'' she announced.
With effort, John persuaded her to accept his note for the debt. This having been done, and his signature witnessed, she returned to her carriage and drove off.
The children had feared that Susanna would be unable to stand the strain. But she had lingered before
OUR SOCIETY
the Lord, had checked her compass, and understood that God had a plan for her. In a way, she felt alone, and yet she knew God was with her.
—— +4 A fi Alone Widowhood was hard for Susanna. She missed Samuel's voice with his sudden announcements: "'I've learned something new about Job. Listen!'' And even his orders. 'Twice she was awakened by a dream in which she heard him say, "'The trouble, Sukey, is that people don't have enough faith. If only they would believe in the Word!"'
At the time of his death, Sam owed approximately 100 pounds. And he didn't have a will. In the meantime, the widow of Susanna's brother Samuel had providentially provided her with the income from 1000 pounds for life.
While these shifts and arrangements were being made, John and Charles were uncomfortable. Both were concerned because they had agreed to do missionary work in Georgia where General James Oglethorpe had founded a colony. Neither would have gone had Susanna objected.
But when they approached her at the opening of the opportunity, she had replied with unusual animation, "'Had I twenty
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sons, I should rejoice that they were so employed, though I should never see them more.''
Emilia had opened a school in Gainsborough and Susanna moved in with her. This move pleased everyone; especially Susanna, for she remained a teacher at heart.
John and Charles were uneasy about ''abandoning'' their mother. Then one of them had an inspiration. "'Let's finish Job and see it through the press!"'
Susanna was enthusiastic. Daniel Defoe, friend of her youth, had published Robinson Crusoe in 1719. And it had gone through countless printings and had done a lot of good. It was still selling all over the world— and in many languages. Perhaps the Dissertations on Job would also be a helpful book and become a monument to Samuel.
Job was duly finished and two days before John was scheduled to sail to America, hé presented a copy to Queen Caroline, the one to whom it had been dedicated. Dressed in his finest, and briefed on protocol, John was formally presented to Her Majesty.
When he entered the room, the young queen was romping with her maids of honor.
As instructed, John held out the book as he knelt on one knee. ''It is very prettily bound,"' she said.
Then, after some other comments, and without even opening it, she laid it down, returned to her friends, and continued her romping.
John was disappointed. He had hoped that she would have at least opened it. After all, the book represented twenty-five years of extremely hard work!
But, according to protocol, his face remained expressionless as he slowly backed out of the room.
On October 14, 1735, John and Charles took a boat from Gravesend in order to embark for Georgia. That afternoon they boarded the Simmonds. Although their
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mother was absent, her influence was still with them.
The idea of method which they had learned from her had become part of the fiber of their lives. They had agreed to be engaged in private prayer each morning from four till five; to study the Bible together from five till seven; to breakfast from seven until eight; from eight until nine to have public prayers; and to continue on in this manner until they retired for the night between nine and ten. It was a hectic schedule.
During their third month at sea, the Szmmonds was caught in a terrible storm. John recorded the event in his journal. ''At noon our third storm began. At four it was more violent than before. The winds roared about us. The ship not only rocked .
. with the utmost violence, but shook and jarred with so unequal, grating motion, that one could not but with great difficulty keep one's hold of anything, nor stand a moment without it. Every ten minutes came a shock from the stern or side of the ship, which one would think would dash the planks to pieces.
seven I went to the Germans (they were called Moravians and were on their way to Georgia). I had long before observed the great seriousness of their behavior. Of their humility they had given me continual proof. And every day had given them occasion of showing a meekness which no injury could remove.
If they were pushed, struck, or thrown down, they rose again and went away; but no complaint was found in their mouth. There was now an opportunity of trying whether they were delivered from the spirit of fear, as well as from that of pride, anger and revenge. In the midst of the psalm wherewith their service began, the sea broke over, split the main-sail in pieces, covered the ship, and poured in between the decks, as if the great deep had already swallowed us up. A terrible screaming began among the English.
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The Moravians calmly sung on. I asked one of them afterwards, '(Were) you not afraid?' He answered,
'I thank God, no.' I asked, 'But were not your women and children afraid?'' He replied, mildly, 'No; our women and children are not afraid to die.''
The storm stopped at noon. But the turmoil in Wesley's heart did not stop. Again and again he questioned himself, ''What is it that these Moravian brethren have that I do not have?'' Could it be, he wondered, that there 1s more to Christianity than the mere reading of prayers and the quoting of Scripture?
While John and Charles tossed on the Atlantic, Susanna faced another disappointment. Only 500 copies of Job had been printed, and less than 400 copies had been sold. It was a financial disaster.
Moreover, some of the comments about the book had been caustic. In a letter to Bishop Hurd, Bishop
Warburton had said, ''Poor Job! It was his eternal fate to be persecuted by his friends. His three comforters passed sentences of condemnation upon him, and he has been (executed in effigy) ever since.'' He then accused Wesley of having "'cut'' him up.
Susanna's dreams were like shredded paper. They had not come to pass. Of her nineteen children, ten were already dead. True, her three sons had master's degrees from Oxford; but most of the girls had been disappointments. Several of their marriages had been difficult; and, although all of them were educationally advanced beyond most women, none had sought higher education.
After almost four months on the ocean, the Simmonds reached the Savannah river on February 5, 1736. Both
John and Charles were utterly wearied by their trip.
Still, both remained intrigued by the Christ-like lives of the Moravians.
Approaching Mr.
Spangenberg, one of the
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Moravian pastors, John questioned him about the serenity of his people. In reply, the pastor said, 'My brother, I must first ask you one or two questions.
Have you the witness within yourself? Does the Spirit of God bear witness with your spirit that you are a child of God?'' Numbed by the question, John remained silent.
Then Spangenberg had another question. ''Do you know Jesus Christ?''
''T know that he is the Saviour of the world,"' replied John after a pause.
'"True,'' replied the German. ''But do you know that he has saved you?''
The pastor's emphasis on you startled John. Didn't the man know that he had an Oxford degree, that he was a Fellow of Lincoln College, an ordained priest, the son of an ordained priest, an ardent student of the Bible, a missionary, and that he had served as a curate? And didn't he know that he had been baptized as an infant, that he had been raised in the church, and that his parents were godly people?
Finally, John Wesley gulped, "'I hope .
. He .
. died to save me.'' But his words had a doubtful ring in them.
Neither John nor Charles was happy in Georgia.
After numerous misunderstandings with the governor, Charles left for England on July 26. He had been in Georgia slightly more than five months. John remained. But he, too, was uncomfortable; and after a few days over twenty-two months, he left for England on December 22, 1737. In his own opinion his stay had been a complete failure. But this was not entirely true, for he had published America's first hymnal and organized America's first Sunday school.
As Susanna visited with her weary sons, she was disappointed. Neither overflowed with glowing tales
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Neither John nor Charles had been converted to the Moravian faith. But each had been definitely influenced. Moreover, Peter Bohler, another Moravian, had kept in contact with them in London. Realizing that he should preach faith, John was puzzled; for he, himself, had very little faith. Approaching Peter, he asked, '"'But what can I preach?''
Peter replied: "'Preach faith ¢2// you have it; and then because you have it, you will preach faith."'
John followed his friend's advice. But this led to problems, as indicated by his Journal.
Tues. 9. | preached at Great St. Helen's.
. .on "'He spared not his own Son, but delivered Him up for us all.' My heart was now so enlarged to declare the love of God to all that were oppressed by the devil, that I did not wonder in the least when I was afterward told, ''Sir, you must preach here no more."'
Sun. 14. I preached in the morning at St. Ann's, Aldersgate; and in the afternoon at the Savoy chapel, free salvation in the blood of Christ. I was quickly apprized that at St. Ann's, likewise, I am to preach no more.
And so it went. The pulpit was closed to him at St. John's, Wapping, at St. Bennett's, at Paul's-Warf, and other places. Charles, too, was ignored.
With almost every door bolted in front of them, Charles and John (and Susanna with them) were dismayed and heartbroken. Neither Charles nor John
SUSANNA WESLEY
knew that an amazing breakthrough which would transform England was less than two weeks away.
Kezzy had a breakthrough experience in which she realized that Christ had come to earth to die for her sins. Her feeling of assurance was so profound and so visible that Charles was inspired to write one of his greatest hymns:
Love divine, all love excelling Joy of Heaven, to earth come down, Fix in us Thy humble dwelling All thy faithful mercies crown.
Following Kezzy's ''conversion,'' Charles had his own encounter with the Lord. His was in a rowhouse—number 12—in Little Britain, a short street that right-angles from Aldersgate. His conversion was on May 21, and was the result of a ''poor ignorant mechanic who knew nothing but Christ."'
Three days later, feeling that he had never really been converted, John Wesley concentrated on studying the New Testament. To his amazement, he learned that the conversion experience was almost always an instantaneous one. Troubled, he continued to consult with Bohler, and then with Bohler's friends.
Finally convinced that simple faith was the answer, he resolved in his own words to renounce 'all dependence in whole or in part, upon my own works or righteousness."'
But pray as he would, nothing seemed to happen.
Then at about five in the morning on Wesnesday, May 24, 1738, he opened his Greek New Testament to 2 Peter 1:4. There, he read: ''Whereby are given unto us exceedingly great and precious promises; that by these ye might be partakers of the divine nature."'
Afterward, just as he left the house, he read the words -
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(Mark 12:34). In the afternoon he was invited by a friend to attend a service in the nearby St. Paul's
Cathedral.
Curiously, the anthem was Psalm 130. Backgrounded by music of Henry Purcell, former organist of Westminster Abbey, the words were: ''Out of the deep have I called unto Thee, O Lord; Lord, hear my voice.''
John listened intently, for that anthem fitted his need as closely as a glove fits a hand. What happened after that? Turning to his journal we read: ''In the evening I went very unwillingly to a society in Aldersgate-Street, where one was reading Luther's preface to the Epistle to the Romans. About a quarter till nine, while he was describing the change which God works in the heart through faith in Christ, I felt my heart strangely warmed, I felt that I did trust in Christ, Christ alone for salvation: and an assurance was given me, that he had taken away my sins, even mine, and saved me from the law of sin and death.''
Assured of personal salvation through Christ, John and Charles began to have a crowded ministry. Soon, both were preaching many times each day. And when the churches were bolted against them, they preached in the streets, in the fields, at public gatherings. At first, they attacted a few, then hundreds, then thousands, then tens of thousands. George Whitefield suggested field preaching. John was horrified. Then he remembered how his mother had led services in the kitchen, and how transforming those services had been. Thus encouraged, he took the plunge and was soon observing gutters in the coal miners' faces as their tears washed away the dust.
They preached in the streets, in the fields, at public
. pe A "0 a "= \. ns, r iy Tee gatherings. At first, they attracted a few, then hundreds, then thousands, then tens of thousands.
John preached and organized societies. Charles preached and wrote hymns. And soon all of England was singing such personal reflections of divine grace as O For a Thousand Tongues to Sing, and Come O Thou
Traveller Unknown.
A spiritual fire, far more vigorous than the London fire of 1666 had been lit. But this fire, ignited in Little Britain and Aldersgate, did not reach its maximum at Pie Corner—and then go out. No, it leaped oceans, and within a few years encircled the world.
But there were doubters. And these doubters included Samuel, Jr.—and Susanna! As she listened and watched, she wondered if the message preached by John and Charles was of the Lord. Could it be that her sons had become mentally unbalanced due to their trip to Georgia?
ALONE £77 Susanna, however was not the only one with doubts. Raised on the belief that no one could be absolutely certain of salvation, and that good works are necessary for salvation, John and Charles were often inclined to be cautious, especially in their lonely hours.
John and Charles' study of the converts, however, convinced them. Drunkards were sobered; wifebeaters became loving; thieves returned stolen goods.
Moreover, each convert was convinced of his salvation—instant though it was.
While Susanna's heart remained shaded with doubt, she went to stay with Martha—nicknamed
Patty. Martha had married a Church of England clergyman named Hall.
While participating in a communion service, as her son-in-law handed her the cup, his words, ''The blood of our Lord Jesus Christ which was given for thee,"' suddenly came to life in her heart. Relating the occasion afterwards she wrote, '"The words struck through my heart, and I knew that God, for Christ's sake, had forgiven me all my sins.''
And thus, Susanna Wesley had her evangelical conversion. At the time, she was:a little over seventy!
A short time after this, Samuel, Jr., died at the age of forty-nine. Since he was her first and oldest child, this was a double blow. His death meant that only eight of her nineteen children remained alive.
Neither John or Charles wished to start a new denomination. To them, the Church of England was the finest denomination ever conceived. Their whole objective was to cultivate societies that would help put new life in the Church of England. And because of this, they attended the Church of England on Sunday, and urged their followers to do the same.
But as societies increased in number and size,
SUSANNA WESLEY
buildings were needed. In the fall of 1739 John Wesley took over an old foundry in London that had been ruined by an explosion. This building was converted into a place of worship, and a building connected with it turned into a dwelling place. Eventually Susanna moved into this home. She was close to her children.
The flame of the new movement continued to spread. It was as if an eighteenth century Pentecost had taken place. John and Charles kept their horses busy riding from one appointment to the next. But all was not peaceful. There were riots, and both brothers were threatened with imprisonment. But the more the Methodists were persecuted, the faster they expanded. Indeed, many in positions of authority were converted.
Kezziah died less than three years after Samuel, Jr.'s, death. Now Susanna had only seven surviving children.
During her sorrows, she had moments of doubts concerning her conversion. But like the doubts that assailed John and Charles, they were soon replaced by the "'inward witness'' extolled by her husband on his deathbed.
On June 5, 1742, John rode into Epworth, checked into the Red Lion Hotel, and the next morning walked over to St. Andrew's. Since he had been raised in this parish, and had frequently preached in its pulpit, he fully expected the pastor either to invite him to preach; or, at least, to take part in the service.
But Mr. Romley, the curate, didn't see it that way.
This was a surprise to John since he and Romley had been old friends, and Romley had been a curate under his father. Nonetheless, John slipped into a pew and enjoyed the morning service.
At the afternoon service, the building was crowded; for rumor had spread that John Wesley was going to
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preach. Instead, John was ignored and Romley preached a biting sermon against enthusiasm. The sermon was obviously directed at John Wesley.
After the service, John Taylor took a position in the churchyard and calmly announced that John
Wesley would preach outside in the yard at six o'clock.
That evening the yard was black with the largest throng John Wesley had ever seen at Epworth. Among the people stood his former student and brother-inlaw, Johnnie Whitelamb, the curate at Wroot. Positioning himself on his father's tomb, John preached on the text: ""The kingdom of heaven is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost'' (Romans 14:17).
As he preached, a stillness settled over the people.
Some began to wipe their eyes and others to nod their heads. At the conclusion, he was invited to speak in many surrounding villages. And at each village,
Burnham, Haxey, Ouston, Belton, and others, he met with large crowds. In each place cheeks were dampened. As in London, the natives of Lincolnshire were thirsty for the Gospel.
The fact that sinners could be saved was indeed Good News.
When Susanna learned about the revival that had broken out at Epworth and its satellite villages she was ecstatically happy. ''When your father was dying, "'he put his hand on Charles' head and said, 'Be steady.
The Christian faith will surely revive in this kingdom; you shall see it, though I shall not.''
"'T guess Father was a prophet,"' said John.
"'He certainly was,'' agreed Susanna.
Late in July, 1742, John learned while he was in Bristol that his mother was seriously ill. After riding to London on horseback he immediately went to the
SUSANNA WESLEY
Foundry.
His Journal for July 23 records what happened:
About three in the afternoon I went to my mother, and her change was near. I sat down on the bedside.
She was in her last conflict; unable to speak, but I believe quite sensible. Her look was calm and serene, and her eyes fixed upward, while we commended her soul to God. From three to four the silver chord was loosing, and the wheel breaking at the cistern; and then without a struggle, or sigh, or groan, the soul was set at liberty. We stood around the bed and fulfilled her last request, uttered a little before she lost her speech.
That final request was: ''Children, as soon as I am released, sing a psalm of praise to God.'' Assured that she was gone, John, Patty, Nancy, Emilia, Hetty, and Sukey, joined together in singing a psalm that their mother especially loved. At the time, all of her living children with the exception of Charles, were present.
All were believers.
Funeral services were conducted by John. Again, his journal tells the story:
Sunday, August 1. Almost an innumerable company of people being gathered together, about five in the afternoon I committed to the earth the body of my mother.
Susanna was buried in Bunhill Fields—the Westminister Abbey of Dissenters. This was an appropriate place; for near her grave are those of her sister
Elizabeth, Isaac Watts, Daniel Defoe, John Bunyan, and a host of others who gave their lives for the Word.
The influence of Susanna continued to burn within the hearts of her sons. Charles wrote hymns until he was past 80. John continued his ministry into his 87th year. Four days before his passing, John addressed
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his final letter to William Wilberforce, the nearhunchback who was fighting slavery in the House of Commons. That flaming letter included the lines, ''O
not weary in well doing!' Go on, in the name of God and in the power of His might, till even American slavery (the vilest that ever saw the sun) shall vanish before it."'
Had Susanna read that letter, she would have said, ''Amen!'' She would have rejoiced in knowing that the tiny flame she and Samuel had lit was still burning.
SUSANNA WESLEY'S
CHILDREN*
Name Birthplace Died Age Born 1. Samuel, Jr.
London 11/6/1739
2/10/1690 South 4/1693 Infant 2. Susanna
Ormsby . Emilia " eid
1/1692 . Annesley 1/31/1695 Infants
twins . Jedediah a oOo f . Susanna
12/7/1764
(Sukey) 7. Mary
11/1734
(Molly) 8. Mehetabel
Epworth
Sy OAUA RENO)
ahs, (Hetty) 9. Sex Unknown
Infant . John 5/18/1699 ?
Infant . Benjamin
Infant . Unnamed 5/17/1701 ?
Infants . Unnamed ne
. Anne iy Infant (Nancy) . John Benjamin 6/17/1703 3/2/1791
(Jackie) 5/30/1705 5/8/1705 . Unnamed Infant
7/19/1791 5/8/1706 . Martha (Patty)
3/29/1788 12/18/1707 . Charles
3/9/1742 19. Kezziah 3/9/1709 ""
(Kezzy) * Major help for this chart was received from the book Susanna, Mother of the Wesleys by Rebecca Lamar Harmon, published by Abingdon Press.
Copyright 1968.
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