Life and Times of John Wesley | Project Gutenberg

In the month of May of the present year, there was instituted, in London, a society for the suppression of the slave trade, of which the chief members were Granville Sharp, William Dillwyn, Thomas Clarkson, and William Wilberforce. In this, as in other great beneficent movements, Wesley was one of the pioneers. Thirteen years previously, he had published his “Thoughts upon Slavery”; and, at the commencement of the present year, had inserted a long letter, on the same subject, in his Arminian Magazine. The formation of an antislavery society was to him a joy; and he, at once, wrote to the committee, expressing his satisfaction. He desired to warn them, that they must expect great difficulties and great opposition; for those interested in the system of slavery were a powerful body, and would employ hireling writers, who would have neither justice nor mercy. As for himself, he would do all he could to promote the object of their institution. He would reprint a new and large edition of his “Thoughts on Slavery,” and circulate it among his friends in England and Ireland, to whom he would add a few words in favour of their design. He then concluded in these words: “I commend you to Him, who is able to carry you through all opposition, and support you under all discouragements.”

On the 30th of October, 1787, he sent a second letter, which was read to the society, and in which he said, that he had now read the publications which the committee had sent him, and that he took, if possible, a still deeper interest in their cause. He exhorted them to more than ordinary diligence and perseverance; to be prepared for opposition; to be cautious about the manner of procuring information and evidence, that no stain might fall upon their character; and to take care that the question should be argued as well upon the consideration of interest as of humanity and justice, the former of which he feared would have more weight than the latter.⁠[595]

Wesley fulfilled his promise to render help. Hence the following to Mr. Thomas Funnell, Lewes, Sussex.

Thus began a struggle, which lasted six-and-forty years, and terminated in the Emancipation Act, which took effect on August 1, 1834. Wesley died four years after the fight commenced; Wilberforce just as the victory was being won, for he expired while the resolutions, preparatory to the bill, were being passed in the House of Commons.

The last three months of the year 1787 were spent in London, and in the usual journeys through the surrounding counties. On October 15, he began what he calls his “little tour through Oxfordshire,” and preached twice a day, besides travelling. At this time, Joseph Entwisle and Richard Reece were in the “Oxfordshire” circuit. The former, a young man of twenty, while riding with Wesley, had the misfortune to have a horse whose pace was swifter than its steps were sure. The nag fell with suddenness, the young preacher made a summersault over the head of the prostrate animal, and alighted on his feet unhurt. “Well done!” cried Wesley, delighted with the agility of his youthful friend, and, no doubt, remembering many of his own marvellous escapes,—“Well done, Joseph! I could not have done better than that myself.”⁠[597]

Richard Reece also used to relate an anecdote respecting Wesley’s visit to this, his first circuit, in 1787. Wesley was accompanied by Thomas Rankin, and the two came to Oxford, where Wesley had to preach in the chapel in New Inn Hall Lane. The front gallery was filled with gownsmen, who, whatever other accomplishments they had acquired, still lacked the politeness of gentlemen, for, as soon as Wesley began to read his text, the beardless boys, in gowns and college caps, began to cheer. Up jumped Rankin, his Scotch blood boiling, and, with stentorian voice, cried: “In the name of God, gentlemen, what can ye mean, to interrupt and insult a servant of the Lord, about to preach salvation?” Wesley, more used to such behaviour than his impetuous friend, calmly said, “Sit down, Tommy, sit down”; and then quietly proceeded with his discourse.⁠[598]

In his excursion through Kent, Wesley preached both morning and evening, every day. In Hertfordshire, he met Simeon from Cambridge.

“Sir,” said young Simeon, “Sir, I understand you are called an Arminian; now I am sometimes called a Calvinist, and therefore, I suppose, we are to draw daggers. But, before I begin to combat, with your permission, I will ask you a few questions, not from impertinent curiosity, but for real instruction. Pray sir, do you feel yourself a depraved creature, so depraved that you would never have thought of turning to God, if God had not put it into your heart?”

“And do you utterly despair of recommending yourself to God by anything that you can do; and look for salvation solely through the blood and righteousness of Christ?”

“But, sir, supposing you were first saved by Christ, are you not somehow or other to save yourself afterwards, by your good works?”

“Allowing, then, that you were first turned by the grace of God, are you not in some way or other to keep yourself by your own power?”

“What, then? are you to be upheld every hour and every moment by God, as much as an infant in its mother’s arms?”

“And is all your hope in the grace and mercy of God, to preserve you unto His heavenly kingdom?”

“Then, sir, with your leave, I will put up my dagger again: for this is all my Calvinism; this is my election, my justification, my final perseverance. It is in substance all that I hold, and as I hold it; and, therefore, if you please, instead of searching out terms and phrases to be a ground of contention between us, we will cordially unite in those things wherein we agree.”⁠[599]

Such was the catechetical examination instituted by a young parson of twenty-eight, and submitted to by an old man of eighty-four.

In November, Wesley took another step, which virtually involved a separation from the Church of England. Seventeen years before, in warning his preachers against such a separation, he had not only directed them and the people to attend the services and sacraments of the Church, but to guard against calling preachers “ministers,” and their places of worship “meeting-houses.” “Do not,” said he, “license them as such: the proper form of a petition to the judge or justice is, ‘A. B. desires to have his house in C— licensed for public worship.’” He continued: “Do not license yourself till you are constrained; and then not as a Dissenter, but a Methodist. It is time enough when you are prosecuted, to take the oaths. And by so doing you are licensed.”⁠[600]

Hitherto, Wesley had been opposed to licensing, except in cases of necessity, simply on the ground that this savoured of separation from the Established Church. Now he writes:

The “execrable Conventicle Act” was levelled against Dissenters from the Church of England; the Act of Toleration was passed for the relief of such Dissenters; and Wesley, by availing himself of the provisions of that act, ipso facto, conceded the point that the Methodists were Dissenters.

He still, however, persisted in asserting that the Methodists were members of the Church of England; and this involved both him and them in further difficulties. In some instances, the magistrates remarked: “You profess yourselves to be members of the Church of England; therefore, your licences are worthless; nor can you, as members of the Church, receive any benefit from the Act of Toleration.” This was a subtle distinction; and Wesley saw that the Methodists must either profess themselves Dissenters, or be subjected to an indefinite amount of trouble. He was unwilling to alter their relation to the Established Church; and yet he wished them to be saved from this embarrassment. Hence the following, addressed to a member of parliament.⁠[601]

“Dear Sir,—Last month, a few poor people met together in Somersetshire, to pray, and to praise God, in a friend’s house; there was no preaching at all. Two neighbouring justices fined the man of the house £20. I suppose, he was not worth twenty shillings. Upon this, his household goods were distrained, and sold to pay the fine. He appealed to the quarter sessions; but all the justices averred, ‘The Methodists could have no relief from the Act of Toleration, because they went to church; and that, so long as they did so, the Conventicle Act should be executed upon them.’

“Last Sunday, when one of our preachers was beginning to speak to a quiet congregation, a neighbouring justice sent a constable to seize him, though he was licensed; and would not release him till he had paid £20, telling him his licence was good for nothing, ‘because he was a Churchman.’

“Now, sir, what can the Methodists do? They are liable to be ruined by the Conventicle Act, and they have no relief from the Act of Toleration! If this is not oppression, what is? Where then is English liberty? the liberty of Christians, yea, of every rational creature? who, as such, has a right to worship God according to his own conscience. But, waiving the question of right and wrong, what prudence is there in oppressing such a body of loyal subjects? If these good magistrates could drive them, not only out of Somersetshire, but out of England, who would be gainers thereby? Not his majesty, whom we honour and love; not his ministers, whom we love and serve for his sake. Do they wish to throw away so many thousand friends, who are now bound to them by stronger ties than that of interest? If you will speak a word to Mr. Pitt on that head, you will oblige yours, etc.

“John Wesley.”

“My Lord,—I am a dying man, having already one foot in the grave. Humanly speaking, I cannot long creep upon the earth, being now nearer ninety than eighty years of age. But I cannot die in peace, before I have discharged this office of Christian love to your lordship. I write without ceremony, as neither hoping nor fearing anything from your lordship, or any man living. And I ask, in the name and presence of Him, to whom both you and I are shortly to give an account, why do you trouble those that are quiet in the land; those that fear God and work righteousness? Does your lordship know what the Methodists are? That many thousands of them are zealous members of the Church of England; and strongly attached, not only to his majesty, but to his present ministry? Why should your lordship, setting religion out of the question, throw away such a body of respectable friends? Is it for their religious sentiments? Alas, my lord, is this a time to persecute any man for conscience sake? I beseech you, my lord, do as you would be done to. You are a man of sense; you are a man of learning; nay, I verily believe, (what is of infinitely more value,) you are a man of piety. Then think, and let think. I pray God to bless you with the choicest of His blessings.

“I am, my lord, etc.,

“John Wesley.”[603]

Is it surprising, that the Methodists wished to separate from the Church of England, and that Wesley was led, in fact driven, to take the dissenting steps he did? And yet, to the very last, we find him still adhering to the church of his early choice. Already the Methodists had begun to have service in church hours; but this was far from having his warm approval. Only two days after his consultation with Mr. Clulow, he went to Dorking, where he wrote:

All this was extra work; for Wesley’s chief employment, at the end of every year, was preaching to the London Methodists, and meeting the London classes. Strange to say, the latter was to Wesley an irksome task. Hence he writes:

There were also other things, far from pleasant, requiring his attention. A Laodicean spirit had crept in among the London Methodists, and, in strong terms, he had to warn them of their sin and danger. They were also £300 in debt, and he found it necessary to devise means to make the income equal to the expenditure. His preachers also, and his household, vexed him. He writes:

Amid all this labour and annoyance, it is amusing to find this venerable man, in the eighty-fifth year of his age, visiting what then answered to the Madame Tussaud’s exhibition of 1871, and evincing a curiosity and a keenness of observation not often equalled by the visitors of the present time. Hence the following.

With the exception of contributing to the Arminian Magazine, Wesley’s literary life was ended. He revised former publications, as, for instance, his Notes on the New Testament; and he occasionally published an extract from some other author; but all the original productions of his mind and pen were now published in the magazine. During this present year, he committed to the press a new pocket hymn-book, 24mo, 240 pages; but the work was compiled, not written, and was intended as a substitute for the volume issued in 1785. He also published “Conjectures concerning the Nature of Future Happiness. Translated from the French of Monsieur Bonnet, of Geneva:” 12mo, 12 pages,—a remarkable tract, little known, but full of thought.⁠[605] The following is Wesley’s address “To the Reader.” “Dublin, April 7, 1787. I am happy in communicating to men of sense in this kingdom, and at a very low price, one of the most sensible tracts I ever read.—John Wesley.”

The magazine, as usual, contains six original sermons by Wesley, several of them among the most able and interesting that he ever wrote. That on Temptation is marked by great discrimination and beauty. The one on Dress fearlessly denounces what was then, and still is, a fearfully prevailing evil. Having laid down the principles, that “slovenliness is no part of religion”; and that “there may undoubtedly be a moderate difference of apparel, between persons of different stations”; he proceeds to show, that the natural effects of “adorning ourselves with gold, or pearls, or costly array,” are pride, vanity, anger, and lust; and concludes with one of his most withering addresses to the Methodists then living, and which the Methodists of the present day would do well to ponder.

“Have not many of you grown finer as fast as you have grown richer? As you increased in substance, have you not increased in dress? Witness the profusion of ribbons, gauze, or linen about your heads! What have you profited then by bearing the reproach of Christ? by being called Methodists? Are you not as fashionably dressed as others of your rank that are no Methodists? Do you ask, ‘But may we not as well buy fashionable things as unfashionable?’ I answer, Not if they give you a bold, immodest look, as those huge hats, bonnets, headdresses do. And not, if they cost more. ‘But I can afford it.’ Oh, lay aside for ever that idle nonsensical word! No Christian can afford to waste any part of the substance which God has entrusted him with. How can it be, that, after so many warnings, you persist in the same folly? Is it not hence? There are among you some that neither profit themselves by all they hear, nor are willing that others should; and these, if any of you are almost persuaded to dress as Christians, reason, and rally, and laugh you out of it. O ye pretty triflers, I entreat you not to do the devil’s work any longer. Whatever ye do yourselves, do not harden the hearts of others. And you, that are of a better mind, avoid these tempters with all possible care. You answer, universal custom is against me. Not only the profane, but the religious world, run violently the other way. Look into, I do not say the theatres, but the churches, nay, and the meetings of every denomination (except a few old fashioned quakers, or the people called Moravians); look into the congregations, in London or elsewhere, of those that are styled gospel ministers; look into Northampton chapel, yea, into the Tabernacle, or the chapel in Tottenham Court Road; nay, look into the chapel in West Street, or that in the City Road; look at the very people that sit under the pulpit, or by the side of it,—and are not those that can afford it (I can hardly refrain from doing them the honour of naming their names) as richly, as fashionably adorned, as those of the same rank in other places? This is a melancholy truth. I am ashamed of it; but I know not how to help it. I call heaven and earth to witness this day, that it is not my fault. The trumpet has not given an uncertain sound, for near fifty years last past. O God! Thou knowest I have borne a clear and faithful testimony. In print, in preaching, in meeting the society, I have not shunned to declare the whole counsel of God. I am, therefore, clear of the blood of those that will not hear. It lies upon their own heads. And, yet, I warn you once more, in the name, and in the presence of God, that the number of those that rebel against God is no excuse for their rebellion. He hath expressly told us, Thou shalt not follow the multitude to do evil. I conjure you, all who have any regard for me, show me, before I go hence, that I have not laboured, even in this respect, in vain, for near half a century. Let me see, before I die, a Methodist congregation full as plainly dressed as a quaker congregation. Only be more consistent with yourselves. Let your dress be cheap as well as plain; otherwise, you do but trifle with God and me, and your own souls. I pray, let there be no costly silks among you, how grave soever they may be. Let there be no quaker linen, proverbially so called, for their exquisite fineness; no Brussels lace; no elephantine hats or bonnets, those scandals of female modesty. Be all of a piece, dressed, from head to foot, as persons professing godliness; professing to do everything small and great, with the single view of pleasing God.”

Wesley’s sermon on the Lord’s Supper was written in 1732, and has been already noticed. To the sentiments then avowed, he still adhered.

That on the More Excellent Way is characteristic of himself; and re-enforces his views on early rising, on the manner of transacting business, on food, conversation, amusements, and money. One or two extracts may be given.

“Diversions are of various kinds. Some are almost peculiar to men, as the sports of the field,—hunting, shooting, fishing. Others are indifferently used by persons of both sexes,—as races, masquerades, plays, assemblies, balls, cards, dancing and music; to which may be added, the reading of plays, novels, romances, newspapers, and fashionable poetry. Some diversions, which were formerly in great request, are now fallen into disrepute. The nobility and gentry, (in England at least,) seem totally to disregard the once fashionable diversion of hawking; and the vulgar themselves are no longer diverted by men hacking and hewing each other in pieces at broad sword. The noble game of quarter staff, likewise, is now exercised by very few. Yea, cudgelling has lost its humour, even in Wales itself. Bear baiting is now very seldom seen, and bull baiting not very often. And it seems cock fighting would totally cease in England, were it not for two or three right honourable patrons. It is not needful to say anything more of these foul ‘remains of Gothic barbarity,’ than that they are a reproach, not only to all religion, but even to human nature. One would not pass so severe a censure on the sports of the field. Let those, who have nothing better to do, still run foxes and hares out of breath. Neither need much be said about horse races, till some man of sense will undertake to defend them. It seems a great deal more may be said in defence of seeing a serious tragedy. I could not do it with a clear conscience, at least, not in an English theatre, the sink of all profaneness and debauchery; but possibly others can. I cannot say quite so much for balls, or assemblies; which are more reputable than masquerades, but must be allowed, by all impartial persons, to have exactly the same tendency. So undoubtedly have all public dancings. Of playing at cards, I say the same as seeing of plays. I could not do it with a clear conscience. But I am not obliged to pass any sentence on those that are otherwise minded. I leave them to their own Master; to Him let them stand or fall.

“But supposing these, as well as the reading of plays, novels, newspapers, and the like, to be quite innocent diversions, yet are there not more excellent ways of diverting themselves, for those that love or fear God? Would men of fortune divert themselves in the open air? They may do it, by cultivating and improving their lands, by planting their grounds, by laying out, carrying on, and perfecting their gardens and orchards. At other times, they may visit and converse with the most serious and sensible of their neighbours; or they may visit the sick, the poor, the widows, and fatherless in their afflictions. Do they desire to divert themselves in the house? They may read useful history, pious and elegant poetry, or several branches of natural philosophy. If you have time, you may divert yourselves by music, and perhaps by philosophical experiments. But, above all, when you have once learned the use of prayer, you will find, that this will fill every space of life, be interfused with all your employments, and, wherever you are, whatever you do, embrace you on every side. Then you will be able to say boldly:

‘With me no melancholy void,

No moment lingers unemployed,

Or unimproved below;

My weariness of life is gone,

Who live to serve my God alone,

And only Jesus know.’”

On the subject of money, Wesley’s “More Excellent Way,” to the worldly minded, is equally startling, but one which he himself, for fifty years, invariably adopted.

The sermon on Christian Courtesy is full of the wisdom of an aged, and widely experienced, saint; while that on Former Times Better than These is equally remarkable, and well worth reading.

The Arminian Magazine for 1787 is enriched, as usual, with letters, poetry, biography, apparition anecdotes, and choice extracts from other writers; but, besides these, there are a few other productions from Wesley’s pen, as his able article “On Allegorical Writings in general, and especially the Parables of our Lord”; and his weighty “Thoughts upon Methodism.” We can only afford space for an extract from the latter. He writes:

“From this short sketch of Methodism, any man of understanding may easily discern, that it is only plain, scriptural religion, guarded by a few prudential regulations. The essence of it is holiness of heart and life; the circumstantials all point to this. And as long as they are joined together in the people called Methodists, no weapon formed against them shall prosper. But, if even the circumstantial parts are despised, the essential will soon be lost. And if ever the essential parts should evaporate, what remains will be dung and dross.

“It nearly concerns us to see how the case stands with us at present. I fear, wherever riches have increased (exceeding few are the exceptions) the essence of religion, the mind that was in Christ, has decreased in the same proportion. Therefore, I do not see how it is possible, in the nature of things, for any revival of true religion to continue long. For religion must necessarily produce both industry and frugality; and these cannot but produce riches. But as riches increase, so will pride, anger, and love of the world in all its branches.

“How then is it possible that Methodism, that is, the religion of the heart, though it flourishes now as a green bay tree, should continue in this state? For the Methodists in every place grow diligent and frugal; consequently, they increase in goods. Hence, they proportionably increase in pride, in the desire of the flesh, the desire of the eyes, and the pride of life. So, although the form of religion remains, the spirit is swiftly vanishing away.

“Is there no way to prevent this? this continual declension of pure religion? We ought not to forbid people to be diligent and frugal; we must exhort all Christians, to gain all they can, and to save all they can: that is, in effect, to grow rich! What way then, I ask again, can we take, that our money may not sink us to the nethermost hell? There is one way, and there is no other under heaven. If those who gain all they can, and save all they can, will likewise give all they can, then the more they gain, the more they will grow in grace, and the more treasure they will lay up in heaven.”

Wesley knew not how to flatter. However painful to himself or to others, when he deemed it needful, he never tried to conceal his thoughts. The above was not likely to win him the applause of prosperous and rich Methodists; but that to him was a matter of indifference. His great anxiety was to perpetuate Methodism,—not merely Methodists.

FOOTNOTES:

[564] Percival was one of the itinerant preachers at Newcastle on Tyne.

[565] Methodist Magazine, 1834, p. 674.

[566] Bardsley’s colleagues in Colne circuit.

[567] Manuscript letter in British Museum.

[568] Dr. Harmer had recently published vols. iii. and iv. of his “Observations on various Passages of Scripture.”

[569] Black’s Memoirs, p. 185.

[570] Memoirs of Burgess.

[571] Life of Henry Moore, p. 271.

[572] Ibid. p. 272.

[573] Manuscript journal.

[574] In his “Short Hymns on Select Passages of the Holy Scriptures,” published in 1762, Charles Wesley wrote, concerning the poor itinerants:

“Raised from the people’s lowest lees,

Guard, Lord, Thy preaching witnesses,

Nor let their pride the honour claim

Of sealing covenants in Thy name:

Rather than suffer them to dare

Usurp the priestly character,

Save from the arrogant offence,

And snatch them uncorrupted hence.”

(Hymn on Numbers xvi. 10.) “Wesley Poetry,” vol. ix., p. 79.

[575] Manuscript letter.

[576] Methodist Magazine, 1788, p. 486. It is only fair to add that all was not sunshine in America. At the conference of 1784, the American preachers had recorded a declaration that, “during the life of Mr. Wesley they were ready to obey his commands in matters belonging to church government”; but, in 1787, and thenceforward, this declaration was omitted from their printed minutes. Why? Because Wesley, without consulting them, had changed the time and place of holding their conference, and had appointed Richard Whatcoat to be co-superintendent with Francis Asbury.—(Etheridge’s Life of Coke, p. 173.) Dr. Coke was present, and, in a letter printed four years afterwards, pronounced this an “excommunication” of Wesley, and declared that, in his opinion, it hastened Wesley’s death; for, “from the time he was informed of it, he began to hang down his head, and to think he had lived long enough.”—(“Impartial Statement of the known Inconsistencies of Rev. Dr. Coke.” By William Hammet: 1792.) We gravely doubt the correctness of Dr. Coke’s opinion.

[577] Wesley Banner, 1850, p. 114.

[578] Methodist Magazine, 1846, p. 562.

[579] Ibid.

[580] Ibid. p. 563.

[581] Methodist Magazine, 1836, p. 286. The Rev. David Simpson, also, is said to have commenced Sunday-schools, in Macclesfield, as early as the year 1778.—(Evangelical Magazine, 1842, p. 84.)

[582] Methodist Magazine, 1805, p. 1.

[583] Manuscript letter.

[584] Methodist Magazine, 1788, p. 490.

[585] Smith’s History of Methodism.

[586] Drew’s Life of Coke.

[587] Reynolds’s “Anecdotes of Wesley,” p. 25.

[588] Life of Clarke, vol. i., p. 259.

[589] Wesley’s Works, vol. xiii., p. 80.

[590] Black’s Memoirs, p. 200.

[591] Crowther’s manuscript autobiography.

[592] Ibid.

[593] Wesley’s Works, vol. xiii., p. 6.

[594] Wesleyan Times, Sept. 28, 1868.

[595] Clarkson’s “Abolition of the Slave Trade,” vol. i., p. 447.

[596] Methodist Magazine, 1827, p. 391.

[597] Entwisle’s Memoir, p. 36.

[598] Wesleyan Times, June 19, 1849.

[599] “Wesley the Worthy,” by Dr. Dobbin, p. 91.

[600] Large Minutes, 1770.

[601] Henry Moore says this letter was written in the autumn of 1790; and that, when the lawyer, at the head of the persecution, boasted that he would drive Methodism out of Somersetshire, Wesley quietly remarked, “Yes, when he can drive God out of it.”—(Life of Wesley, vol. ii., p. 383.)

[602] This letter is without date. Henry Moore says it was written about 1790. (Wesley’s Life, vol. ii., p. 383.)

[603] Atmore’s “History of Persecution,” p. 420.

[604] The infirmary was built in 1781, on land partly given by the Duke of Newcastle, and partly by the corporation. During the first thirty years of its existence, it afforded assistance to 33,926 persons.

[605] Its republication would enrich the pages of the Methodist Magazine of the present day. One conjecture is, that, after the resurrection, “our eyes may unite in themselves the qualities of microscopes and telescopes, and accommodate themselves exactly to all distances.”