“June 13, Friday.—At eight, I preached to a lovely congregation at Stokesley; and, at eleven, in Guisborough, to one far larger. In the evening, I preached at Whitby, in the new house, thoroughly filled above and below. The unfinished galleries, having as yet no fronts, were frightful to look upon. It is the most curious house we have in England. You go up to it by about forty steps; and have then before you a lofty front, I judge, near fifty feet high, and fifty-four feet broad.”
Wesley spent the next two days in Whitby, preaching twice on Saturday, and thrice on Sunday, and finishing up with a Yorkshire lovefeast.
From the “plain people at Whitby,” Wesley went to the Scarborough elegants; and thence to Bridlington, Malton, Beverley, and Hull. In the last mentioned town, Joseph Benson and the Methodists had recently erected George Yard chapel, an edifice of which Benson was immensely proud, and whose account of its opening services, six months before, drew from Wesley the following laconic letter.
“Dear Joseph,—I greatly rejoice in the erection of your new preaching house; and in the tokens of the Divine presence with which you and the people were favoured at the opening; but if it be at all equal to the new chapel in London, I will engage to eat it.
“I am, yours affectionately,
“John Wesley.”[628]
Wesley’s new chapel in City Road was his beau ideal, and great was his jealousy of all pretentious competitors; but still he was obliged to acknowledge, that even George Yard chapel, Hull, was “well built, and elegantly finished; handsome, but not gaudy.”
During his stay in Hull, he preached twice in the high church, by the invitation of the vicar, Mr. Clark; and thrice in Benson’s pet chapel.
Notwithstanding his three heavy services on the previous day, Wesley, an old man, in the eighty-fifth year of his age, set out on June 23, and not only travelled all the way from Hull to York, but, preached four sermons in four different towns and villages.
At York a happy reconciliation was brought about. Wesley had been greatly annoyed with Robert Spence for publishing the “York Hymn Book”; and Robert had been so grieved by Wesley’s strictures as to be strongly tempted to leave the Methodists. Wesley and the grand old Methodist at York, however, were not the men to harbour malice; and, by appointment, the offending bookseller breakfasted with Wesley, at three o’clock in the morning, and all past differences were consigned to the shades of charitable oblivion.[629]
A three o’clock breakfast! And yet, this, with Wesley, was not at all unusual. His energy, diligence, and punctuality were marvellous. Addressing his coachman, at this early breakfast in the city of York, he said, “Have the carriage at the door at four. I do not mean a quarter or five minutes past, but four.” The man knew what his master meant; and, as the minster clock struck four, Wesley had shaken hands with Robert Spence, and was entering his chaise.[630] Railways, since then, have helped to make some men punctual; but Wesley was perfect in this human excellence long before railway engines began to whistle.
Wesley made his way to Epworth, where he spent his birthday. He writes:
“June 28.—I this day enter on my eighty-fifth year[631]: and what cause have I to praise God, as for a thousand spiritual blessings, so, for bodily blessings also! How little have I suffered yet by ‘the rush of numerous years!’ It is true, I am not so agile as I was in times past. I do not run or walk so fast as I did; my sight is a little decayed; my left eye is grown dim, and hardly serves me to read; I have daily some pain in the ball of my right eye, as also in my right temple, (occasioned by a blow received some months since,) and in my right shoulder and arm, which I impute partly to a sprain, and partly to the rheumatism. I find, likewise, some decay in my memory, with regard to names and things lately past; but not at all with regard to what I have read or heard twenty, forty, or sixty years ago; neither do I find any decay in my hearing, smell, taste, or appetite; (though I want but a third part of the food I did once;) nor do I feel any such thing as weariness, either in travelling or preaching; and I am not conscious of any decay in writing sermons; which I do as readily, and I believe, as correctly, as ever.
“To what cause can I impute this, that I am as I am? First, doubtless, to the power of God, fitting me for the work to which I am called, as long as He pleases to continue me therein; and, next, subordinately to this, to the prayers of His children.
“May we not impute it, as inferior means, (1) To my constant exercise and change of air? (2) To my never having lost a night’s sleep, sick or well, at land or at sea, since I was born? (3) To my having sleep at command; so that, whenever I feel myself almost worn out, I call it, and it comes, day or night? (4) To my having constantly, for above sixty years, risen at four in the morning? (5) To my constant preaching at five in the morning, for above fifty years? (6) To my having had so little pain in my life; and so little sorrow, or anxious care?
“Even now, though I find pain daily in my eye, or temple, or arm; yet it is never violent, and seldom lasts many minutes at a time. Whether or not this is sent to give me warning, that I am shortly to quit this tabernacle, I do not know; but be it one way or the other, I have only to say,
Wesley’s two texts on this memorable birthday were appropriate. Here, eighty-five years before, he had been born, in the Epworth parsonage; and now, in the morning, he preached from, “So teach us to number our days, that we may apply our hearts unto wisdom”; and, in the evening, from, “Beware, therefore, lest that come upon you, which is spoken of in the prophets; behold, ye despisers, and wonder, and perish; for I work a work in your days, a work which ye shall in no wise believe, though a man declare it unto you.”
This may be a fitting place to insert a selection from Wesley’s letters, written in the previous six months.
The first was addressed to William Black, one of his missionaries in Nova Scotia. Black had related to Wesley the cases of certain demoniacs, and particularly one which he himself had seen. When Black approached, it was with the utmost difficulty that four men could hold the poor wretch, and prevent him doing the missionary serious injury. Black immediately fell upon his knees, and began to pray. In an instant, the frenzy of the man subsided; and the lips, that a few moments before had uttered blasphemy, began to syllable the praises of the great Redeemer. Wesley’s letter is as follows.
“Gloucester, March 19, 1788.
“My dear Brother,—I am glad to find you are still going on in the glorious work to which you are called. We have need to make haste therein; to use all diligence. For the work is great; the day is short; and lonely is the night wherein no man can work.
“It is well that Satan is constrained to show himself so plainly in the case of those poor demoniacs. Thereby, he weakens his own kingdom, and excites us to assault him more zealously. In the beginning of the work in England and Ireland, we had many cases of the kind. But he now chooses to assault us by subtlety more than by strength.
“I wish you would do all you possibly can to keep our brethren in peace with each other. Your pains will not be lost on poor John McGeary. There is much good in him. Indeed, he is naturally of a bold, forward temper; but I hope his zeal is now according to knowledge.
“Praying that you may increase with all the increase of God, I am your affectionate friend and brother,
“John Wesley.”[632]
The next is brief, but interesting. Agnes Collinson was now a remarkable child, twelve years old. Six years afterwards, she became the wife of Mr. Joseph Bulmer; and lived to be the authoress of “Messiah’s Kingdom,” in twelve books, 486 pages, and of the beautiful hymn, which is so often sung at the laying of the foundation stones of Methodist chapels, “Thou who hast in Zion laid,” etc.
Mrs. Bulmer was born a poet, and, at the death of Charles Wesley, wrote an elegy, which was sent to the surviving brother, and evoked the following characteristic letter.
“My dear Maiden,—Beware of pride; beware of flattery; suffer none to commend you to your face; remember, one good temper is of more value, in the sight of God, than a thousand good verses. All you want is to have the mind that was in Christ, and to walk as Christ walked.
“I am, etc.,
“John Wesley.”[633]
The following is now for the first time published. William Simpson, to whom it was addressed, was assistant in the Yarm circuit.
“Near Colne, April 26, 1788.
“Dear Billy,—You did well to expel those who marry ungodly persons,—a real evil, which we never can tolerate. You should speak to every believer singly concerning meeting in band. There were always some in Yarm circuit, though not many. No circuit ever did, or ever will flourish, unless there are bands in the large societies. It is a good sign, that so many of our preachers are willing to contribute to those necessary expenses. They used to be much straitened in their bowels, whenever money was wanted. You have now good encouragement to remain another year in the circuit. But you know two preachers do not remain in the same circuit more than one year.
“I am, dear Billy, your affectionate friend and brother,
“John Wesley.”
Dr. Coke was an innovator. Finding that many of the Dublin Methodists were in the habit of attending Dissenting chapels on the sabbath, he, in order to prevent this, directed that, on three Sundays out of four, there should be service in Whitefriar Street chapel in church hours; and that, on the fourth, the Methodists should be recommended to attend St. Patrick’s church, and receive the sacrament.[634] Henry Moore was the assistant in the Dublin circuit; was nearly as old a man as Coke; and, as a preacher, his superior. Coke’s assumption to act as Wesley’s vicar gave great offence, and the new arrangement had to be abandoned.[635] The following letters refer to this Dublin fracas, and are not without interest, as evincing Wesley’s persistent adherence to the Established Church. The first three were addressed to Moore; the fourth to Coke.
“Leeds, May 6, 1788.
“Dear Henry,—The doctor is too warm. He ought to have had more regard to so respectable a body of men as applied to him. I am a Church of England man; and, as I said fifty years ago, so I say still, in the Church I will live and die, unless I am thrust out. We must have no more service at Whitefriars in the church hours. Leave all contention before it be meddled with. Follow after peace.
“I am, etc.,
“John Wesley.”[636]
“Whitehaven, May 11, 1788.
“Dear Henry,—Still, the more I reflect, the more I am convinced, that the Methodists ought not to leave the Church. I judge, that to lose a thousand, yea, ten thousand, of our people, would be a less evil than this. ‘But many had much comfort in this.’ So they would in any new thing. I believe Satan himself would give them comfort herein; for he knows what the end would be. Our glory has hitherto been not to be a separate body:
‘Hoc Ithacus velit.’
“But whatever Mr. Smyth does, I am for the old way. I advise you to abide in it, till you find another new event, although, indeed, you may expect it every day; namely, the removal of your affectionate friend and brother,
“John Wesley.”[637]
“Glasgow, May 12, 1788.
“Dear Henry,—I allow two points: 1. That, while Dr. Coke is in Dublin, he may have service at eleven o’clock as before. 2. That, on condition that our brethren will attend St. Patrick’s one Sunday in four, you may read prayers the other three in the room. When Dr. Coke returns from Dublin, he should immediately send me word who is proper to succeed you there. I shall be glad, if I can, to have Nancy and you at Bristol next year. It is not unlikely, I may finish my course there; and, if so, I should love to have her to close my eyes. My brother said, I should follow him within the year. But, be that as it may, by God’s help, I will live to-day.
“I am, etc.,
“John Wesley.”[638]
“Glasgow, May 16, 1788.
“Dear Sir,—I came hither this morning. There is a fair opening at Dumfries, and a prospect of much good. I like your proposal concerning Joseph Cownley,[639] and will talk with him about it if I live to see Newcastle.
“As I said before, so I say still, I cannot, I dare not, leave the Church, for the reasons we all agreed to thirty years ago in the conference at Leeds. Thus far only I could go. On condition, that our people would receive the Lord’s supper once a month either at St. Patrick’s, or their own parish church (the reasonableness of which should be strongly and largely explained),—on this condition, I would allow Henry Moore to read the morning service at Whitefriars on the other Sundays.
“I wonder at the imprudence of Mr. Edward Smyth, to say nothing of his unkindness. You did well in changing the stewards at Waterford.
“I am, dear sir, yours most affectionately,
“John Wesley.”[640]
The following, hitherto unpublished, letter was addressed to Thomas Taylor, then stationed at Manchester, and refers to a gigantic evil which still exists.
“Near Newcastle, June 7, 1788.
“Dear Tommy,—I have no time to spend on controversy about the Church, unless I had leisure to write a folio.
“It is no wonder, that every one should be ruined who concerns himself with that execrable bill trade. In London, I expel every one out of our society who has anything to do with it. Whoever endorses a bill, (that is, promises to pay,) for more than he is worth, is either a fool or a knave.
“I am, dear Tommy, your affectionate friend and brother,
“John Wesley.”
When Wesley was at Bradford, in the month of May, he preached in the parish church, and, in the course of his sermon, quoted the opinion of Bengelius, that the millennial reign of Christ would begin in the year 1836. Some one present circulated this as the opinion of Wesley himself; and, as the opinion of such a man was regarded of high importance, the rumoured prophecy ran throughout the kingdom, and more than one of Wesley’s friends wrote to ask if what was said was true. The following is Wesley’s reply to Christopher Hopper.
“My dear Brother,—I said nothing, less or more, in Bradford church, concerning the end of the world, neither concerning my own opinion, but what follows:—That Bengelius had given it as his opinion, not that the world would then end, but, that the millennial reign of Christ would begin in the year 1836. I have no opinion at all upon the head; I can determine nothing about it. These calculations are far above, out of my sight. I have only one thing to do,—to save my soul, and those that hear me.
“I am, yours affectionately,
“John Wesley.”[641]
We left Wesley celebrating his eighty-sixth birthday, in his birthplace, Epworth. Here he preached four or five sermons, held a lovefeast, and attended sacred service in his father’s church. He writes:
“Mr. Gibson read the prayers with seriousness, and preached a plain, useful sermon; but I was sorry to see scarce twenty communicants, half of whom came on my account. I was informed, likewise, that scarce fifty persons used to attend the Sunday service. What can be done to remedy this sore evil? I fain would prevent the members here from leaving the Church; but I cannot do it. As Mr. Gibson is not a pious man, but rather an enemy to piety, who frequently preaches against the truth, and those that hold and love it, I cannot, with all my influence, persuade them either to hear him, or to attend the sacrament administered by him. If I cannot carry this point even while I live, who then can do it when I die? And the case of Epworth is the case of every church, where the minister neither loves nor preaches the gospel; the Methodists will not attend his administrations. What then is to be done?”
This is amusing. Here we find Wesley acknowledging, that, in the very place where his father had been rector for nearly forty years, the Methodists had, ipso facto, separated from the Church, and that he, with all his influence, had not sufficient power to hinder it.
During the next fortnight, Wesley preached, on an average, twice a day, until his arrival in London, on July 15. The following letters belong to this period. The first was addressed to Mr. John Mann, one of his missionaries in Nova Scotia.
“June 30, 1788.
“My dear Brother,—I am greatly concerned for the prosperity of the work of God in Nova Scotia. It seems some way to lie nearer my heart than even that in the United States; many of our brethren there are, we may hope, strong in the Lord, and in the power of His might; but I look upon those in the northern provinces to be younger, and tender children, and consequently to stand in need of our utmost care. I hope all of you, that watch over them, are exactly of one mind, and of one judgment; that you take care always to speak the same things, and to watch over one another in love.
“Mr. Wray is a workman that need not be ashamed. I am glad to hear of his safe arrival. Although he has not much learning,[642] he has, what is far better, uprightness of heart, and devotedness to God. I doubt not but he and you will be one, and go on your way hand in hand. Whatever opposers you meet with, Calvinists, papists, antinomians, or any other, have a particular care, that they do not take up too much either of your thoughts or time. You have better work; keep to your one point, Christ dying for us, and living in us; so will you fulfil the joy of,
“My dear brethren, your affectionate friend and brother,
“John Wesley.”[643]
The following was addressed to Samuel Bradburn, and, up to the present, has not been published.
“Epworth, July 6, 1788.
“Dear Sammy,—To-morrow evening, I hope to be at Doncaster; on Wednesday, at Sheffield; and to-morrow sennight, at London, bringing my daughter with me. That evening I should not object to preaching at West Street. On Tuesday morning, I would breakfast in Chesterfield Street, if my sister will be ready at eight o’clock. Then I must hide myself till Sunday; when I will preach at one or the other chapel for Kingswood. Peace be with you and yours!
“I am, dear Sammy, etc.,
“John Wesley.”
The next, addressed to Mr. Jasper Winscomb, is also now for the first time printed.
“London, July 16, 1788.
“Dear Jasper,—If all our society at Portsmouth, or elsewhere, separate from the Church, I cannot help it. But, I will not. Therefore, I can in no wise consent to the having service in church hours. You used to love the Church; then keep to it, and exhort all our people to do the same. If it be true, that brother Hayter is used to talk against the other preachers, as well as against Thomas Warwick, brother Hayter and I shall not agree. Of dividing circuits we may speak at the conference.
“I am, dear Jasper, your affectionate brother,
“John Wesley.”
The following also has not before been published. It was addressed to “Mr. Churchey, attorney at law, near the Hay, Brecon”; and refers to certain poetical productions which Mr. Churchey wished to print.
“Near London, July 22, 1788.
“My dear Brother,—I am glad you spoke to Mr. Cowper.[644] What pity it is that such talents as his should be employed in so useless a manner!
“Mr. Bradburn delivered your papers to me a few days ago; but this is so busy a time, that I had not leisure to go through them till to-day. In the Translation of the Art of Printing, there are many very good lines; but there are some that want a good deal of filing; and many that are obscure. The sense is so much clouded, that it is not easy to be understood. For many years, I have not had any booksellers but Mr. Atlay and my assistants. Some of the shorter copies are good sense and good poetry.
“My dear brother has left a translation of the Book of Psalms, and verses enough to make, at least, six volumes in duodecimo. I could but ill spare him, now I am myself so far declined into the vale of years. But it is the Lord; let Him do what seemeth Him good. Our time is now short. Let my dear sister Churchey, and you, and I make the best of it.
“I am your affectionate brother,
“John Wesley.”
A week after the above letter was written, Wesley opened his conference, which continued its sittings till August 6. Besides presiding, he preached every evening, and on the conference Sunday twice. The last day was kept as a solemn fast,—prayer-meetings being held at five, nine, and one, and the day concluded with a watchnight. No wonder, that the old Methodist preachers returned from conferences, to their respective circuits, like flames of fire. Wesley writes:
“One of the most important points considered at this conference was that of leaving the Church. The sum of a long conversation was: (1) that, in a course of fifty years, we had neither premeditatedly nor willingly varied from it in one article either of doctrine or discipline; (2) that we were not yet conscious of varying from it in any point of doctrine; (3) that we have, in a course of years, out of necessity, not of choice, slowly and warily varied in some points of discipline, by preaching in the fields, by extemporary prayer, by employing lay preachers, by forming and regulating societies, and by holding yearly conferences. But we did none of these things till we were convinced we could no longer omit them, but at the peril of our souls.”
This was correct so far as it went; but Wesley ought to have added, the ordaining of preachers, the licensing of chapels; and, further, that in this selfsame year he had published a 12mo volume of 430 pages, entitled, “The Sunday Service of the Methodists; with other Occasional Services”; in reality, an altered edition of the Prayer-Book of the Church of England, attached to which was a “Collection of Psalms and Hymns for the Lord’s Day,” composed by himself and his brother. Wesley, in his preface, says:
“Little alteration is made in the following edition of it, [The Prayer-Book,] except in the following instances:
“1. Most of the holy days (so called) are omitted, as, at present, answering no valuable end.
“2. The service of the Lord’s day, the length of which has often been complained of, is considerably shortened.
“3. Some sentences, in the offices of baptism, and for the burial of the dead, are omitted. And,
“4. Many psalms left out, and many parts of the others, as being highly improper for the mouths of a Christian congregation.”
Throughout his book, Wesley uses the word “minister,” instead of the objectionable word “priest.” The half popish canticle in the morning prayer, “Benedicite, omnia opera,” is left out. In the communion service, the word “elder” is used instead of “priest”; and, in the public baptism of infants, Wesley dispenses with signing the child with the sign of the cross, and leaves out the sentence, in the thanksgiving, that “it hath pleased God to regenerate this infant with His Holy Spirit.” The “order of confirmation” is omitted, and no reference is made to godfathers and godmothers. The “order for the visitation of the sick” is totally expunged, and of course the popish absolution, “by His (Christ’s) authority committed to me, I absolve thee from all thy sins, in the name of the Father, and of the Son, and of the Holy Ghost. Amen.” In lieu of the three forms for ordaining deacons, priests, and bishops, Wesley gives three for “ordaining superintendents, elders, and deacons.” Wesley takes equal liberty with the articles of religion. Some are entirely omitted; others are abridged, or variously altered.
We find no fault with all this. Upon the whole, we regard Wesley’s expurgations as emendations.[645] His prayer-book is purged from popish and Calvinian errors; and, in that respect, is superior to the prayer-book of the Church of England. This, however, is not the point in question; but rather, whether, after Wesley had done all this, he could be fairly and honestly considered a member and minister of the Established Church. The Rev. G. Nott, in his Bampton lecture, delivered eleven years after Wesley’s death, elaborately argued this matter, and returned a negative reply; and, we confess, it seems impossible to refute his general conclusion, namely, that both “Wesley and Whitefield are to be regarded as separatists from the Church of England.”[646] To the day of his death, Wesley protested against this; but his warmest friends must admit that, though both were undeniably sincere, yet, in this respect, profession and practice were at variance.
Three years before this, he had ordained Joseph Taylor, who, ever since, had preached in gown and bands, and administered the sacraments in Scotland. Joseph was now appointed to Nottingham circuit; and, of course, as an ordained minister, dreamed that he was the same in England as he had been in Scotland. But not so. Wesley, who, three years before, had frocked his itinerant for the people across the Tweed, now unfrocked him for the people bordering on the Trent. Hence the following.
“London, November 16, 1788.
“Dear Joseph,—I take knowledge of your spirit, and believe it is your desire to do all things right. Our friends in Newark should not have forgotten, that we have determined over and over ‘not to leave the Church.’ Before they had given you that foolish advice, they should have consulted me. I desire you would not wear the surplice, nor administer the Lord’s supper, any more.
“I am, dear Joseph, your affectionate friend and brother,
“John Wesley.”[647]
Such was the frequent clashing between practice and profession. The prayer-book, above mentioned, had been put into the hands of the Methodists; and yet, because of its alterations and abridgments, it was of no use in services conducted in the Church of England. For what then was it intended? The following extract, from the minutes of conference in 1788, supplies an answer.
“Q. 21. What further directions may be given concerning the prayers of the Church of England?
“A. The assistants shall have a discretionary power to read the Prayer-Book in the preaching houses on Sunday mornings, where they think it expedient, if the generality of the society acquiesce with it; on condition that Divine service never be performed in the church hours on the Sundays when the sacrament is administered in the parish church where the preaching house is situated; and that the people be strenuously exhorted to attend the sacrament in the parish church on those Sundays.”
This may be vaguely worded; but there can be no mistake about its meaning. By Wesley’s authority, and that of his conference, assistants everywhere were permitted to do what Dr. Coke had authorised to be done in Dublin, namely, that, on certain conditions, there should be Divine service in Methodist chapels in the same hours as Divine service was performed in the parish churches adjoining them. If this was not separation, what was it?
There were two other points discussed at the conference of 1788, of great importance. Many of the preachers were shamefully left without adequate support, and were actually obliged, either to starve from hunger, or to go from house to house to obtain their meals. Wesley was annoyed, perhaps indignant; and, to remedy this glaring evil, the assistants were directed to enforce, that every member, who could afford it, should contribute, in the classmeetings, a penny per week, and a shilling per quarter, at the quarterly visitation, for the maintenance of the preachers appointed to watch over them. And, in addition, Wesley issued the following address.
“To our Societies in England and Ireland.
“Fifty years ago, and for several years following, all our preachers were single men, when, in process of time, a few of them married. Those with whom they laboured maintained both them and their wives, there being then no settled allowance either for the one or the other. But above thirty years ago, it was found most convenient to fix a stated allowance for both,[648] and this was found by the circuits where they were stationed; till one year some of the circuits complained of poverty. Dr. Coke and I supplied what was wanting. The next year, the number of wives increasing, three or four of them were supplied out of the contingent fund. This was a bad precedent, for more and more wives were thrown upon this fund, till it was likely to be swallowed up thereby.[649] We could think of no way to prevent this, but to consider the state of our societies in England and Ireland, and to beg the members of each circuit to give us that assistance which they can easily do without hurting their families.
“Within these fifty years, the substance of the Methodists is increased in proportion to their numbers. Therefore, if you are not straitened in your own bowels, this will be no grievance, but you will cheerfully give food and raiment to those who give up all their time, and strength, and labour to your service.
“London, August 2, 1788.
“John Wesley.”
No wonder that, in his later years, Wesley so often wrote and spoke of the corrupting influence of the riches of rich Methodists!
The other affair, which demanded the attention of Wesley’s conference, in 1788, was equally unpleasant. Six years before, as we have already seen, the trustees, at Birstal, claimed the power of appointing preachers to their chapel. This was followed by the deed of declaration in 1784. At the very time this deed was being signed, the same subject was revived at Dewsbury, a town contiguous to Birstal.
Here it had been proposed to build a new chapel. Mr. Valton, the assistant, refused to move in the matter, unless it was agreed that the chapel should be settled according to the conference plan. Mr. Heald and some others wished to obtain from Wesley certain concessions, and wrote to John Atlay, the book steward, to secure them. Atlay replied as follows.
“London, February 23, 1784.
“My dear Sir,—I have, this morning, been with Mr. Wesley, and have laid your letter before him.[650] He is not only willing, but desires, it be inserted in your deed, that, if ever the conference, or the preacher appointed by conference, refuse or neglect to provide a preacher for your chapel for three or four Sundays, then the trustees shall have it in their own power to call one whom they please, and the power of nomination shall be theirs in future.
“If any preacher, appointed to serve your chapel, should be proved guilty of immorality, the trustees shall have a power to reject him; and, if the conference does not send another to fill up his place, you shall have a power to call one to do it.
“John Atlay.”
On the receipt of this letter, Valton solicited subscriptions, and preached at the laying of the foundation stone.[651]
Five days after the date of the above letter, the deed of declaration was executed; and, among other names omitted, in the constitution of the legal conference, were those of John Atlay and William Eels, the first of whom had been a preacher one-and-twenty years, and the second twelve. This, by no means, increased Atlay’s loyalty. In an unpublished letter, dated September 17, 1785, he writes: “Mr. Hampson is well provided for. I have begun to do a little business for myself as coal merchant; and have reason to think it will do well for me. I have not left the book room, nor do I intend it at present. I have my trials; but the disagreeable things I have met with, in our connexion, have really raised my heart to God.”
In another, bearing date, April 18, 1786, he says: “You smile at my commencing coal merchant. There was a time when I could have trusted to my good old friend” (Wesley) “for everything that I wanted, or was likely to want; but late occurrences have given me a check; and, I really think, the thing is right in the sight of the Lord.” He then proceeds to state that he had lately been attending the ministry of Mr. Latrobe, the Moravian minister, and that he increasingly admired him every time he heard him.
These extracts may help to throw some light on Atlay’s subsequent conduct.
Meanwhile, Dewsbury chapel was completed, and a draft of the trust deed was sent, by Parson Greenwood, to Manchester conference, in 1787, for perusal. This was handed officially to Alexander Mather, who strongly objected to its provisions; and complained that the trustees had not inserted a clause, to the effect, “that no preacher should be sent away till he was tried, and found guilty, before his peers, or the neighbouring assistant preachers.” The trustees refused to yield, thus, in reality, making themselves, as Dr. Coke put it, “accusers, jury, judges, and executioners.”[652] Wesley had appointed Parson Greenwood and William Percival to the Dewsbury circuit; but, on October 23, he instructed them to abandon the chapel and to leave the trustees to provide for themselves to their hearts’ content.
Mr. Mather, at the time, was in the Sheffield circuit, and obtained Wesley’s consent to become mediator between the contending parties. Accordingly he went, and proposed to the trustees that they should have power: (1) To mortgage the premises for the debt unpaid. (2) To let the seats at any price they liked. (3) To appoint their own stewards, and dispose of their own income. He further proposed, that no assistant should expel a trustee from the society but by the consent of the majority of his co-trustees. All this was palatable; but what followed was otherwise. Mather, of course, had no objection to a preacher being dismissed for immorality, as was proposed in Atlay’s letter; but he wished to institute a court in which the accused might have a fair and impartial trial; and, hence, requested that a clause might be inserted in the trust deed, providing that three of the nearest assistants should be judges; that, if they found the charges proved, they should join with the trustees in requesting Wesley, or the president of the conference for the time being, to remove the guilty preacher, and to send another in his place; that, if this was not done within a specified time, the trustees should do it themselves; and that, if the conference next ensuing did not send another preacher, then the election of preachers was to remain with the trustees, and the power of conference, to appoint preachers to Dewsbury chapel, to be forfeited for ever. This the trustees stubbornly rejected; and the further consideration of the matter was postponed till February 5, 1788. At this second interview, it was proposed by Mr. Mather, that an appeal should be made to the subscribers to decide whether the clauses he had named should be inserted in the deed; and that their decision should be final. This also was refused; and now, when all further negotiation seemed impossible, Mather, by Wesley’s request, informed the seatholders, “that they were not to pay any more rent till the matter was settled between him and the trustees.”
Thus the affair was left till the conference of 1788; when a committee met on the subject. John Atlay was present, and remarked, that if he were to go down to Dewsbury he would soon settle matters with the trustees. Mather objected to Atlay’s suggestion, and said: “Mr. Atlay, it is reported, that you have promised the trustees, that, if Mr. Wesley withdraws the preachers from Dewsbury, you will yourself go and serve them. I ask you then, before God and these brethren, have you made any such promise, or have you not?” Atlay reluctantly acknowledged, that he had; and, further, that he had also advised the Methodists at Malton not to settle their chapel on the conference plan. Next morning Wesley wrote as follows.
“To the Trustees of Dewsbury.
“London, July 30, 1788.
“My dear Brethren,—The question between us is, ‘By whom shall the preachers sent, from time to time, to Dewsbury be judged?’ You say, ‘By the trustees.’ I say, ‘By their peers——the preachers met in conference.’ You say, ‘Give up this, and we will receive them.’ I say, ‘I cannot, I dare not, give up this.’ Therefore, if you will not receive them on these terms, you renounce connection with your affectionate brother,
“John Wesley.”
As the trustees still held out, the conference decided that another deputation, consisting of Mather, Pawson, Thompson, Greenwood, and Percival, should meet at Dewsbury on August 14. The deputies asked, “Have you executed a trust deed?” The trustees answered, “Yes.” “Can we see it?” “No.” “Will you add to it a clause such as Mr. Wesley wishes?” “No.” Such, in substance, were the proceedings of the meeting. The result was, as before stated, the preachers, who had been appointed at Dewsbury, were at once removed; the chapel was abandoned; and the preachers in the Birstal circuit once more commenced Methodism at Dewsbury, by preaching in the open streets.[653]
Five days after the date of the Dewsbury meeting, John Atlay, who, as we have seen, had joined to Wesley’s book stewardship the business of a coal merchant, and had also been toying with the Dewsbury trustees, wrote as follows to Wesley.
“London, August 19, 1788.
“Reverend and dear Sir,—I was in hopes matters at Dewsbury would have been made up; but, by a letter yesterday, I am informed that their preachers are removed from them, and their place declared vacant; in consequence of which, the trustees have most solemnly called me to come amongst them. They plead my promise; and I cannot go back from it. With me a promise is sacred, though it should be ever so much to my hurt; and, as to temporals, it must hurt me much. But I regard not that, if there is a prospect that I shall be much more useful there than I ever have been, or can be, in London. But it gives me more pain than I can express, when I tell you that, in order to go there, I must quit the book room. The longest that I can stay in it will be till the 25th of September; and, by that time, you will be able to get one for my place. I think the fittest man in the world for it is Joseph Bradford. If he should be appointed, he may come directly, and stay with us till we go; and, by that time, I could teach him more than he can learn in three months without me; but these things I leave to your superior judgment.
“I have only now to request a few things of you. Do not be angry with me for leaving you, after having spent fifteen of the best years of my life in serving you, with more care, fear, labour, and pain, than all the years of my life have produced. Do not blame me for going to a people you have left; they are the Lord’s redeemed ones, and some of them living members of His body. Do not disown me, nor forbid my preaching in any of your places; but give me leave, where and when it is agreeable to the preachers, to preach in your houses. But if this request cannot be complied with, then drop me silently; and let me be of too little consequence to say anything about me from the pulpit or press. I beg you will write by return of post; and do not write unkindly to your faithful servant and friend,
“John Atlay.”[654]
Was this the whine of a mercenary man? or was it the genuine effusion of a loving and honest heart? The reader must answer for himself; remembering, however, that the Dewsbury chapel had been built, not by the money of the trustees, but by the subscriptions of the Methodists; that three years previous to this, Atlay had entertained the thought of ultimately leaving Wesley’s stewardship, and, with an eye to that, had begun the business of selling coals; and, further, that, since then, he had unquestionably encouraged the Dewsbury trustees in their rebellion, by promising to become their preacher, when Wesley withdrew his. What was Wesley’s answer to his double dealing friend?